•»*» 

’ 


BT  200  .09  1839 
Owen,  John,  1616-1683. 

The  glorious  mystery  of  the 
person  of  Christ,  God  and 

m. «»•,«  ********  / « 


M 


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THE 


GLORIOUS  MYSTERY 


OF  THE 


SON  OF  CHRIST, 


GOD  AND  MAN. 


TO  WHICH  ARE  SUBJOINED, 

MEDITATIONS  AND  DISCOURSES 

ON  THE 

GLORY  OF  CHRIST. 


BY  JOHN  OWEN,  D.D. 

WITH  AN  INTRODUCTORY  NOTICE, 

BY  REV.  JOHN  HENDRICKS. 


NEW-YORK: 

ROBERT  CARTER,  58  CANAL  STREET. 

1839. 


New-York: 

Printed  by  Scatcherd  &  Adams, 
No.  38  Gold  Street. 


INTRODUCTORY  NOTICE. 


Since  my  first  acquaintance  with  the  works  of  Dr.  Owen,  I 
have  admired  the  great  talent  and  ability  which  have  been  uni¬ 
versally  accorded  to  them,  and,  (I  trust.)  have  been  edified  by 
the  marrow  of  sound  doctrine,  and  the  rich  delineation  of  Chris¬ 
tian  experience  by  which  they  are  characterized.  Of  his  nume¬ 
rous  and  valuable  writings,  the  treatises  “  On  the  Person,”  and 
“  On  the  Glory  of  Christ,”  stand  conspicuous  for  the  importance 
of  their  subjects,  and  the  manner  in  which  they  are  treated.  I 
long  felt  that  the  republication  of  them  here,  and  a  more  general 
diffusion  of  them  among  American  Christians,  would  greatly 
subserve  the  interests  of  sound  and  experimental  religion.  In 
consequence,  I  issued  some  time  since  proposals  for  their  re¬ 
publication,  and  with  considerable  labour  I  have  obtained  a 
respectable  number  of  subscribers.  I  feel  happy  in  now  being 
able  to  supply  my  subscribers  with  an  edition  in  every  respect 
beautifully  and  thoroughly  executed.  1  doubt  not  that  the 
remainder  of  the  edition,  beyond  the  supply  of  subscribers,  will 
meet  with  a  ready  demand.  There  is  no  religious  work  which 
more  richly  deserves  it. 

As  the  Godhead  of  Christ,  and  that  eternal  redemption  which 
he  wrought  out  as  Mediator  in  our  nature,  lay  near  my  heart, 
so  the  greatest  anxiety  which  I  felt  as  a  preacher,  and  do  still 
feel,  is  that,  by  the  blessing  of  God,  I  might  have  some  small 
share  in  setting  forth  the  glory  of  the  Lord  Jesus  in  as  full  an 
orb  of  glory  as  is  possible  before  the  eyes  of  men.  Christians 
in  general  do  not  know  half  as  much  as  they  might  of  the  per¬ 
son  of  him  whom  their  souls  profess  to  love.  While  the  ene¬ 
mies  of  the  true  divinity,  and  mediatorial  glory  of  the  Re¬ 
deemer,  employ  their  intellectual  power  and  skill  in  perverting 
Scripture,  and  assailing  the  truth,  it  becomes  every  Christian  to 
be  well-instructed,  rooted,  and  grounded  in  these  fundamental 
and  vital  doctrines  of  his  faith.  To  expand  the  mind,  inflame 
the  hearts,  and  establish  the  faith  of  Christians  in  relation  to  the 
person  and  work  of  Christ,  I  could  not  conceive  any  way  more 
effectual  than  to  put  in  their  hands,  “  Owen  on  the  Person 
and  Glory  of  Christ.”  It  will  fill  the  mouths  of  God’s  people 


XVI 


INTRODUCTORY  NOTICE. 

with  arguments ;  and  it  will  furnish  the  minister  of  the  sanc¬ 
tuary  with  appropriate  materials,  when  he  appears  before  the 
public  on  these  interesting  topics.  These  are  the  considerations 
which  induced  me  to  publish  the  following  work  by  subscrip¬ 
tion  ;  “  a  work,”  to  express  myself  in  the  language  of  a  learned 
Episcopal  divine,  “  without  comparison  the  best  written  in  the 
English  language  on  this  momentous  subject.” 

The  numerous  works  of  Dr.  Owen  cover  the  whole  field  of 
Theology.  Though  all  his  works  are  invaluable  ;  yet  as  some 
subjects  are  more  important  than  others,  and  as  no  subject  is  of 
more  vital  interest  than  the  Person  of  Christ,  and  as  this  treatise 
on  it  is  so  masterly,  and  rich,  it  may  be  considered  as  one  of  the 
most  valuable  of  the  treasures  scattered  throughout  his  writings. 
It  is  indeed  an  antepast  of  heaven.  It  is  related  that  the  treatise 
on  “the  Glory  of  Christ,”  was  written  near  the  close  of  his  life, 
and  was  passing  through  the  press  when  he  lay  on  his  dying 
bed.  Word  was  brought  to  him  that  the  last  sheet  was  then 
finished,  when  he  lifted  up  his  eyes,  and  said,  “  I  am  now  going 
to  behold  the  Glory  of  Christ  in  a  manner  such  as  I  have  never 
yet  seen  him.”  Dr.  Owen,  great  as  he  was  in  learning,  did  not 
indulge  himself  in  vain  speculations,  but  exerted  his  power  in 
laying  open  divine,  by  divine  truth.  Hence  he  is  placed  in 
high  distinction  and  elevation  by  all  orthodox  ministers,  and  he 
is  sometimes  termed  “  the  prince  of  Divines 

For  the  loss  of  my  time  connected  with  the  labour  of  procuring 
subscriptions,  and  delivering  the  book,  together  with  the  ex¬ 
pense  of  publication,  I  never  expect  to  be  paid  in  this  world. 
May  the  blessing  of  the  Son  of  God,  the  uncreated  angel  of  the 
eternal  covenant,  whom  my  soul  loves,  and  whose  praise  I  have 
proclaimed,  and  desire  to  proclaim  in  the  great  congregation, 
rest  in  life  and  in  death  upon  me,  and  upon  all  my  subscribers 
to  whom  the  community  is  indebted  for  the  republication  of 
this  work.  May  He,  whose  person  and  glory  are  here  exhibited, 
irradiate  the  minds,  and  sanctify  the  hearts  of  all  those  into 
whose  hands  this  work  may  fall.  May  the  saving  knowledge 
of  Jesus  cover  the  earth  as  the  waters  cover  the  sea. 

JOHN  HENDRICKS. 


Rhinebeck ,  September ,  IS39. 


CONTENTS. 


THE  PERSON  OF  CHRIST. 


The  Life  of  the  Author,  ------  Page  xix 

Preface,  ---------  xxv 

Chap.  I.  Peter’s  confession,  Mat.  xvi.  16.  Conceits  of  the  Papists  thereon.  The 
substance  and  excellency  of  that  confession,  -  -  -  -  49 

Chap.  II  Opposition  made  unto  the  church  as  built  on  the  person  of  Christ,  57 

Chap.  III.  The  person  of  Christ  the  most  ineffable  effect  of  divine  wisdom  and 
goodness.  Thence  the  next  cause  of  all  true  religion.  In  what  sense  it  is 

so,  -  -  -  -  -  -  -  -  -69 

Chap.  IV.  The  person  of  Christ  the  foundation  of  all  the  counsels  of  God,  80 


Chap.  V.  The  person  of  Christ  the  great  representative  of  God  and  his  will,  94 

Chap.  VI.  The  person  of  Christ  the  great  repository  of  sacred  truth.  Its  rela¬ 
tion  thereunto,  -  -  -  -  -  -  -  -112 

Chap.  VII.  Power  and  efficacy  communicated  unto  the  office  of  Christ  for  the 
salvation  of  the  church  from  his  person,  -  -  -  -  119 

Chap.  VIII.  The  faith  of  the  church  under  the  Old  Testament  in  and  concerning 
the  person  of  Christ,  -------  138 

Chap.  IX.  Honour  due  to  the  person  of  Christ ;  the  nature  and  causes  of  it,  142 

Chap.  X.  The  principal  of  the  assignation  of  divine  honour  unto  the  person  of 
Christ,  in  both  the  branches  of  it ;  which  is  faith  in  him,  -  -  162 

Chap.  XI.  Obedience  unto  Christ,  the  nature  and  causes  of  it,  -  -  181 

Chap.  XII.  The  especial  principle  of  obedience  unto  the  person  of  Christ,  which 
is  love.  Its  truth  and  reality  vindicated,  -  186 

Chap.  XIII.  The  nature,  operations,  and  causes  of  divine  love,  as  it  respects  the 
person  of  Christ.  -------  200 

Chap.  XIV.  Motives  unto  the  love  of  Christ,  -  215 

Chap.  XV.  Conformity  unto  Christ,  and  following  his  example,  -  224 

Chap.  XVI.  An  humble  inquiry  into,  and  prospect  of  the  .infinite  wisdom  of 
God,  in  the  constitution  of  the  person  of  Christ,  and  the  way  of  salvation  there- 

by,  -  --  --  --  --  236 


3 


XV111 


CONTENTS. 


Chap.  XVII.  Other  evidences  of  divine  wisdom,  in  the  contrivance  of  the  work 
of  redemption  in  and  by  the  person  of  Christ,  in  effects  evidencing  a  condeccncy 
thereunto,  -  -  -  -  Page  271 

Chap.  XVIII.  The  nature  of  the  person  of  Christ,  and  the  hypostatical  union  of 
his  natures  declared,  -------  20c» 

Chap.  XIX.  The  exaltation  of  Christ ;  with  his  present  state  and  condition  in 
glory,  during  the  continuation  of  his  mediatory  office,  -  301) 

Chap.  XX.  The  exercise  of  the  mediatory  office  of  Christ  in  heaven,  -  330 


THE  GLORY  OF  CHRIST. 

Chap.  I.  The  explanation  of  the  text,  -  373 

Chap.  II.  The  glory  of  the  person  of  Christ,  as  the  only  representative  of  God 
unto  the  church,  -------  -  384 

Chap.  III.  The  glory  of  Christ  in  the  mysterious  constitution  of  his  person,  408 

Chap.  IV.  The  glory  of  Christ  in  his  susception  of  the  office  of  a  Mediator. 
First,  In  his  condescension,  ------  425 

Chap.  V.  The  glory  of  Christ  in  his  love,  -  439 

Chap.  VI.  The  glory  of  Christ  in  the  discharge  of  his  mediatory  office,  -  448 

Chap.  VII.  The  glory  of  Christ  in  his  exaltation,  after  the  accomplishment  of 

the  work  of  mediation  in  this  world,  -----  454 

Chap.  VIII.  Representations  of  the  glory  of  Christ  under  the  Old  Testament,  461 

Chap.  IX.  The  glory  of  Christ  in  his  intimate  conjunction  with  the  church,  467 

Chap.  X.  The  glory  of  Christ  in  the  communication  of  himself  unto  believ¬ 
ers,  ---------  478 

Chap.  XI.  The  glory  of  Christ  in  the  recapitulation  of  all  things  in  him,  490 

Chap.  XII.  Differences  bet  ween  our  beholding  the  glory  of  Christ  by  faith  in  this 
world,  and  by  sight  in  heaven.  The  first  of  them  explained,  -  -  499 

Chap.  XIII.  The  second  difference  between  our  beholding  the  glory  of  Christ 
by  faith  in  this  world,  and  by  sight  in  heaven,  -  519 

Chap.  XIV.  Other  differences  between  our  beholding  the  glory  of  Christ  by 
faith  in  this  world,  and  by  sight  in  heaven,  -  544 

Chap.  XV.  Application  of  the  foregoing  meditations  concerning  the  glory  of 
Christ.  First,  In  an  exhortation  unto  such  as  are  not  yet  partakers  of  him,  554 

Chap.  XVI.  The  way  and  means  of  the  recovery  of  spiritual  decays,  and  of 
obtaining  fresh  springs  of  grace,  -  -  -  -  573 


THE  LIFE  OF  THE  AUTHOR. 


He  derived  his  pedigree  from  Lewis  Owen  of  Kywn,  near  Dolle- 
gelle,  Esq.  who  was  lineally  descended  from  a  younger  son  ofKewelyn 
ap  Gwrgan,  prince  of  Glamorgan,  lord  of  Cardiffe  ;  this  being  the 
last  family  of  the  five  regal  tribes  of  Wales.  Henry  Owen,  the  fa¬ 
ther  of  the  Doctor,  was  for  some  time  minister  at  Stadham  in  Oxford¬ 
shire,  and  reckoned  a  strict  puritan.  John  Owen  was  his  second 
son,  who  was  born  at  Stadham,  1616.  Such  was  his  proficiency  in 
learning,  that  he  was  admitted  to  the  university  at  about  12  years  of 
age.  He  then  pursued  his  studies  with  such  diligence,  that  for  se¬ 
veral  years  he  allowed  himself  but  four  hours  sleep  in  a  night.  His 
whole  aim  and  ambition  was,  as  he  himself  afterwards  confessed  with 
shame  and  sorrow,  to  rise  to  some  eminence  in  church  or  state,  to 
each  of  which  he  was  indifferent.  When  Laud  imposed  several  su¬ 
perstitious  rites  on  the  university  of  Oxford,  Mr.  Owen  had  received 
so  much  light,  that  his  conscience  could  not  submit  to  them  ;  and 
God  had  now  made  such  gracious  impressions  on  his  heart  as  in¬ 
spired  him  with  a  zeal  for  the  purity  of  his  worship,  and  reformation 
in  the  church.  The  change  of  his  judgment  soon  discovered  itself 
on  this  occasion ;  whereupon  his  friends  forsook  him  as  one  infected 
with  puritanism,  and  he  became  so  obnoxious  to  the  Laudensian  par¬ 
ty  that  he  was  forced  to  leave  the  college.  About  this  time  he  was 
exercised  with  many  perplexing  thoughts  about  his  spiritual  state, 
which,  with  his  outward  troubles,  threw  him  into  a  deep  melancholy, 
which  lasted  three  months,  and  it  was  near  five  years  before  he  at¬ 
tained  to  a  settled  peace.  When  the  civil  war  commenced,  he  own¬ 
ed  the  parliament’s  cause  ;  which  his  uncle,  who  had  supported  him 
at  college,  being  a  zealous  royalist,  so  vehemently  resented,  that  he 
turned  him  at  once  out  of  his  favour,  and  settled  his  estate  upon  ano¬ 
ther  person.  He  then  lived  as  chaplain  with  a  person  of  honour, 
who,  though  a  royalist,  used  him  with  great  civility  ;  but,  he  going  at 
length  into  the  king’s  army,  Mr.  Owen  went  to  London,  where  he 
was  a  perfect  stranger.  He  went  one  Lord’s-day  to  Aldermanbury 
church,  with  a  view  to  hear  Mr.  Calamy  ;  but,  after  waiting  a  long¬ 
time,  a  country  minister  (of  whom  he  never  could  hear  any  thing 
any  more)  came  into  the  pulpit,  and  preached  on  Matth.  viii.  26. 


XX 


THE  LIFE  OF  THE  AUTHOR. 


which  discourse  was  blest  for  the  removing  of  his  doubts,  and  laid 
the  foundation  of  that  solid  peace  and  comfort  which  he  afterwards 
enjoyed  as  long  as  he  lived.  His  bodily  health  was  now  restored, 
and  he  wrote  his  book  called  6  J1  Display  of  Arminianismf  which  made 
way  for  his  advancement.  The  committee  for  ejecting  scandalous 
ministers,  presented  him,  on  account  of  it,  with  the  living  of  Fordham 
in  Essex,  where  he  continued  a  year  and  a  half,  to  the  great  satisfac¬ 
tion  of  the  parish  and  country  round  about.  On  a  report  that  the  se- 
questred  incumbent  was  dead,  the  patron,  who  had  no  regard  for  Mr. 
Owen,  presented  the  living  to  another ;  whereupon  the  people  at  Cog- 
geshall,  about  five  miles  distant,  invited  him  to  be  their  minister,  and 
the  Earl  of  Warwick,  the  patron,  readily  gave  him  the  living  ; 
where  he  preached  to  a  more  judicious  and  more  numerous  congre¬ 
gation,  (seldom  fewer  than  2000)  with  great  success.  Hitherto  he 
had  been  a  Presbyterian  ;  but  upon  further  inquiry  he  wras  convinced 
that  the  Congregational  plan  was  most  agreeable  to  the  New  Testa¬ 
ment;  he  accordingly  formed  a  church  upon  it,  which  long  flourish¬ 
ed,  and  subsists  in  good  condition  to  this  day.  So  great  a  man 
could  not  be  concealed.  He  was  sent  for  to  preach  before  the  par¬ 
liament,  which  he  did  April  29,  1646,  on  Acts  xvi.  2.  and  several 
times  afterwards  on  special  occasions,  particularly  the  very  day  after 
the  death  of  Charles  I.  His  discourse  was  on  Jer.  xv.  19,  20.  which 
deserves  to  be  recorded  as  a  perpetual  monument  of  his  integrity, 
wisdom,  and  modesty.  Soon  after,  calling  upon  General  Fairfax, 
(with  whom  he  became  acquainted  at  the  siege  of  Colchester)  he  met 
with  Cromwell,  who  laying  his  hands  upon  his  shoulders,  said  to 
him,  6  Sir,  you  are  the  person  I  must  be  acquainted  with  and  from  this 
time  contracted  an  intimate  friendship  with  him,  which  continued  to 
his  death.  He  iuformed  him  of  his  intended  expedition  into  Ire¬ 
land,  and  insisted  upon  his  company  there  to  reside  in  the  college  at 
Dublin.  With  great  reluctance,  and  after  much  deliberation,  Mr. 
Owen  complied,  and  continued  there  about  a  year  and  a  half,  preach¬ 
ing  and  overseeing  the  affairs  of  the  college.  He  then  returned  to 
Coggeshall,  but  was  soon  called  to  preach  at  Whitehall. 

In  September  1650,  Cromwell  required  him  to  go  with  him  into 
Scotland,  and  he  being  averse  to  go,  procured  an  order  of  Parlia¬ 
ment.  He  staid  at  Edinburgh  about  half  a  year ;  and  once  more 
returned  to  his  people  at  Coggeshall,  with  whom  he  hoped  to  have 
spent  the  remainder  of  his  days.  But  he  was  soon  afterwards  called 
by  the  House  of  Commons  to  the  deanry  of  Christ-Church,  Oxford;, 


THE  LIFE  OF  THE  AUTHOR. 


XXI 


which,  with  the  consent  of  his  church,  he  accepted  ;  and  in  the  fol¬ 
lowing  year  (when  he  was  also  diplomated  D.  D.)  he  was  chosen  vice- 
chancellor  of  the  university,  in  which  office  he  continued  about  five 
years.  This  honourable  trust  he  managed  with  singular  prudence. 
He  took  care  to  restrain  the  vicious,  to  encourage  the  pious,  to  pre¬ 
fer  men  of  learning  and  industry,  and  under  his  administration  the 
whole  body  of  that  university  was  visibly  reduced  to  good  order,  and 
furnished  with  a  number  of  excellent  scholars,  and  persons  of  distin¬ 
guished  piety.  He  discovered  great  moderation  both  towards  Pres¬ 
byterians  and  Episcopalians,  to  the  former  of  whom  he  gave  several 
vacant  livings  at  his  disposal,  and  the  latter  he  was  ever  ready  to 
oblige.  A  large  congregation  of  them,  statedly  celebrated  divine 
service  very  near  him,  according  to  the  liturgy  of  the  church  of  Eng¬ 
land,  but  he  never  gave  them  the  least  disturbance,  though  he  was  of¬ 
ten  urged  to  it.  He  was  hospitable  in  his  house,  generous  in  his  fa¬ 
vours,  and  charitable  to  the  poor,  especially  to  poor  scholars,  some  of 
whom  he  took  into  his  own  family,  and  maintained  at  his  own  charge, 
giving  them  academical  education.  He  still  redeemed  time  for  his 
studies,  preaching  every  other  Lord’s  day  at  St.  Mary’s,  and  often  at 
Stadham,  and  other  adjacent  places,  and  writing  some  excellent  books. 
In  1657  he  gave  place  to  Dr.  Conant  as  vice-chancellor,  and  in  1659 
he  was  cast  out  of  his  deanry,  not  long  after  Richard’s  being  made 
protector.  It  has  been  said*,  that  he  had  a  principal  hand  in  depos¬ 
ing  Richard,  but  this  he  himself  and  his  friends  solemnly  denied. 
After  the  Doctor  had  quitted  his  public  station,  he  retired  to  Stad¬ 
ham,  where  he  possessed  a  good  estate,  and  lived  privately,  till  the 
persecution  grew  so  hot  that  he  was  obliged  to  remove  from  place  to 
place,  and  at  length  came  to  London,  where  he  preached  as  he  had 

♦  Mr.  Baxter  says  in  bis  Life,  *  Dr.  Owen  and  his  assistants  did  the  main- 
work.’  In  the  memoirs  of  Dr.  Owen  this  is  contradicted,  with  some  degree  of 
asperity.  Dr.  Calamy  as  warmly  maintains  it,  by  relating  what  Dr.  Manton 
had  declared  to  several  then  living,  viz.  ‘  That  being  invited  to  the  meeting  at 
Wallingford-house,  standing  in  a  passage,  he 'distinctly  heard  Dr.  Owen  say 
with  vehemence,  He  must  come  down,  and  he  shall  come  down.  But  this  is  no 
decisive  evidence,  as  the  Doctor  might  not  then  be  speaking  of  the  Protector ;  and 
it  is  confessed  that  Dr.  Manton  did  not  so  understand  him  till  alter  the  event. 
Mr.  Baxter,  however,  stands  exculpated  from  any  intention  to  propagate  false¬ 
hood  concerning  Mr.  Owen,  by  what  Mr.  Sylvester  relates  in  his  preface,  ‘  That 
he  wrote  to  Mrs.  Owen  in  a  most  affectionate  and  respectful  manner,  to  desire 
her  to  send  him  what  she  could  in  favour  of  the  Doctor,  that  he  might  insert  it,  or 
expunge  the  above  passage;  but  that  his  offer  was  rejected  with  contempt.’ 


xxu 


THE  LfFE  OP  THE  AUTHOR. 


opportunity,  and  continued  writing.  His  animadversions  on  a  po¬ 
pish  book,  called  Fiat  Lux  (for  which  Sir  E.  Nichols  procured 
him  the  bishop  of  London’s  licence)  recommended  him  to  the  esteem 
of  the  Lord  Chancellor  Hyde,  who  assured  him,  that  £  he  had  deserved 
the  best  of  any  English  Protestant  of  late  years,  and  that  the  church 
was  bound  to  own  and  advance  him at  the  same  time  offering  him 
preferment,  if  he  would  accept  it :  but  expressed  his  surprise  that  so 
learned  a  man  should  embrace  the  novel  opinion  of  Independency. 
The  Doctor  offered  to  prove  that  it  was  practised  for  several  hun¬ 
dred  years  after  Christ,  against  any  bishop  his  lordship  should  please 
to  appoint.  They  had  further  discourse  about  liberty  of  conscience, 
& c.  But  notwithstanding  all  the  good  service  the  Doctor  had  done 
the  Church  of  England,  he  was  persecuted  from  place  to  place,  and 
once  very  narrowly  escaped  being  seized  by  some  troopers  at  Ox¬ 
ford,  who  came  in  pursuit  of  him  to  the  house  where  he  was,  but  rode 
off  on  being  told  by  the  mistress  that  he  was  gone  early  that  morn¬ 
ing,  which  she  thought  had  been  the  case.  When  laid  aside  here,  he 
had  thoughts  of  going  into  New  England,  where  he  was  invited  to  the 
government  of  their  university,  but  he  was  stopped  by  particular  or¬ 
ders  from  the  king.  He  was  afterwards  invited  to  be  professor  of 
divinity  in  the  United  Provinces  ;  but  he  felt  such  a  love  for  his  na¬ 
tive  country,  that  he  could  not  quit  it  so  long  as  there  was  any  oppor¬ 
tunity  of  being  serviceable  in  it.  During  Charles’s  indulgence,  he  was 
assiduous  in  preaching,  and  set  up  a  lecture,  to  which  many  persons 
of  quality  and  eminent  citizens  resorted.  The  writings  which  he  still 
continued  to  produce,  drew  upon  him  the  admiration  and  respect  of  se¬ 
veral  persons  ofhonour,  who  were  much  delighted  in  his  conversation, 
particularly  the  Earl  of  Orrery,  the  Earl  of  Anglesea,  Lord  Willough. 
by  of  Parham,  Lord  Wharton,  Lord  Berkley,  and  Sir  John  Trevor. 
When  he  was  at  Turnbridge,  the  Duke  of  York  sent  for  him,  and 
several  times  discoursed  with  him  concerning  the  Dissenters,  &c. 
and  after  his  return  to  London,  he  was  sent  for  by  King  Charles  him¬ 
self,  who  discoursed  with  him  two  hours,  assuring  him  of  his  favour 
and  respect,  telling  him  he  might  have  access  to  him  when  he  would. 
At  the  same  time  he  assured  the  Doctor,  he  was  for  liberty  of  con¬ 
science,  and  was  sensible  of  the  wrong  that  had  been  done  to  the  Dis¬ 
senters  ;  as  a  testimony  of  which  he  gave  him  one  thousand  guineas 
to  distribute  among  those  who  had  suffered  the  most.  The  Doctor 
had  some  friends  also  among  the  bishops,  particularly  Dr.  Wilkins, 
bishop  of  Chester,  and  Dr.  Barlow,  bishop  of  Lincoln,  formerly  his 


THE  LIFE  OF  THE  AUTHOR. 


xxnr 


tutor,  who  (when  he  applied  to  him  on  behalf  of  John  Runyan)  pro¬ 
mised  to  4  deny  him  nothing  that  he  could  legally  do  ;’  though  in  this 
case  he  hardly  fulfilled  his  word.  This  bishop  once  asked  the  Doc¬ 
tor,  4  What  can  you  object  to  our  liturgical  worship  which  I  cannot 
answer]’  The  Doctor’s  answer  occasioned  the  bishop  to  make  a 
pause ;  on  which  the  Doctor  said,  4  Don’t  answer  suddenly,  but  take 
time  till  our  next  meeting  ;’  which  never  happened.  His  great 
worth  procured  him  the  esteem  of  many  strangers,  who  resorted  to 
him  from  foreign  parts  ;  and  many  foreign  divines  having  read  his 
Latin  works,  learned  English  for  the  benefit  of  the  rest.  His  cor¬ 
respondence  with  the  learned  abroad  was  great ;  and  several  tra¬ 
velled  into  England  to  see  and  converse  with  him.  His  many  la¬ 
bours  brought  upon  him  frequent  infirmities,  whereby  he  was  greatly 
taken  off  from  his  public  service,  though  not  rendered  useless,  for  he 
was  continually  writing,  whenever  he  was  able  to  sit  up.  At  length  he 
retired  to  Kensington.  As  he  was  once  coming  from  thence  to  Lon¬ 
don,  two  informers  seized  upon  his  carriage  ;  but  he  was  discharged 
upon  the  interposition  of  Sir  Edmond  Godfrey,  a  justice  of  the  peace, 
who  happened  to  come  by  at  that  instant.  The  Doctor  afterwards  re¬ 
moved  to  an  house  of  his  own  at  Ealing,  where  he  finished  his  course. 
He  there  employed  his  thoughts  on  the  other  world,  as  one  who  was 
drawing  near  it,  w7hich  produced  his  4  Meditations  on  the  Glory  of 
Christ,’  in  which  he  breathed  out  the  devotion  of  a  soul  continually 
growing  in  the  temper  of  the  heavenly  state.  Mr.  Wood’s  ill-natured 
reflection,  ‘that  he  did  very  unwillingly  lay  down  his  head  and  die,’ 
needs  no  other  answer  than  the  following  extract  from  a  letter  which 
he  dictated  to  a  particular  friend  but  two  days  before  his  death:  44 1 
am  going  to  him  whom  my  soul  has  loved,  or  rather  who  has  loved 
me  with  an  everlasting  love,  which  is  the  whole  ground  of  all  my 
consolation.  The  passage  is  very  irksome  and  wearisome,  through 
strong  pains  of  various  sorts,  which  are  all  issued  in  an  intermitting 
fever.  All  things  were  provided  to  carry  me  to  London  to-day,  ac¬ 
cording  to  the  advice  of  my  physicians  ;  but  we  are  all  disappointed, 
by  my  utter  disability  to  undertake  the  journey.  I  am  leaving  the  ship 
of  the  church  in  a  storm;  but  whilst  the  great  Pilot  is  in  it,  the  loss 
of  a  poor  under-rower  will  be  inconsiderable.  Live,  and  pray,  and 
hope,  and  wait  patiently,  and  do  not  despond  :  the  promise  stands 
invincible,  that  he  will  never  leave  us,  nor  forsake  us,”  &c.  He  died 
on  Bartholomew-day,  1683,  aged  67.  His  character  (which  is  drawn 
at  length  in  his  Memoirs)  may  be  briefly  summed  up  as  follows  :  As 
to  his  person,  his  stature  was  tall ;  his  visage  grave,  majestic,  and 


XXIV 


THE  LIFE  OF  THE  AUTHOR. 


comely  ;  his  aspect  and  deportment,  genteel  ;  his  mental  abilities, 
incomparable;  his  temper,  affable  and  courteous ;  his  common  dis¬ 
course  moderately  facetious.  He  was  a  great  master  of  his  passions, 
especially  that  of  anger  ;  and  possessed  great  serenity  of  mind,  nei¬ 
ther  elated  with  honour  or  estate,  nor  depressed  with  difficulties.  Of 
great  moderation  in  his  judgment,  and  of  a  charitable  spirit,  willing  to 
think  the  best  of  all  men  as  far  as  he  could,  not  confining  Christianity 
to  a  party.  A  friend  of  peace,  and  a  diligent  promoter  of  it  among 
Christians.  In  point  of  learning,  he  was  one  of  the  brightest  orna¬ 
ments  of  the  university  of  Oxford.  Mr.  Wood,  after  some  base  re¬ 
flections,  thinks  fit  to  own,  That  4  he  was  a  person  well  skilled  in  the 
tongues,  Rabinical  learning,  and  Jewish  rites  ;  that  he  had  a  great 
command  of  his  English  pen,  and  was  one  of  the  fairest  and  genteel- 
est  writers  that  appeared  against  the  church  of  England.’  His  Chris¬ 
tian  temper  in  managing  controversy  was  indeed  admirable.  He  was 
well  acquainted  with  men  and  things,  and  would  shrewdly  guess  a 
man’s  temper  and  designs  on  the  first  acquaintance.  His  labours  as 
a  minister  of  the  gospel  were  incredible.  He  was  an  excellent  preach¬ 
er,  having  a  good  elocution,  graceful  and  affectionate.  He  could,  on 
all  occasions,  without  any  premeditation,  express  himself  pertinently 
on  any  subject ;  yet  his  sermons  were  mostly  well  studied  and  digest¬ 
ed,  though  he  generally  used  no  notes  in  the  pulpit.  His  piety  and 
devotion  were  eminent,  and  his  experimental  knowledge  of  spiritual 
things  very  great.  In  all  relations  he  behaved  himself  like  a  great 
Christian. 

It  ought  to  be  mentioned  (as  one  of  his  successors  observes)  to 
Dr.  Owen’s  honour,  that  he  seems  to  have  been  one  of  the  first  of  our 
countrymen  who  entertained  just  and  liberal  notions  of  the  right  of 
private  judgment,  and  of  toleration ;  which  he  was  honest  and  zea¬ 
lous  enough  to  maintain  in  his  writings,  when  the  times  were  the 
least  encouraging  ;  for  he  not  only  published  two  pleas  for  indulgence 
and  toleration  in  1667,  when  the  Dissenters  were  suffering  persecu- 
tion  under  Charles  II.  but  took  the  same  side  much  earlier,  pleading 
very  cogently  against  intolerance,  in  an  essay  for  the  practice  of 
church-government,  and  a  discourse  of  toleration,  both  which  are 
printed  in  the  collection  of  his  sermons  and  tracts ;  and  clearly  ap¬ 
pear  to  have  been  written,  and  were  probably  first  published  about  the 
beginning  of  1647,  when  the  parliament  was  arrived  at  full  power,  and 
he  was  much  in  repute. 

He  was  buried  at  Bunhill,  with  uncommon  respect,  where  he  has 
a  tomb-stone  with  a  Latin  inscription. 


h'" 

PREFACE. 


It  is  a  great  promise  concerning  the  person  of  Christ,  as  he  was  to  be 
given  unto  the  church,  (for  he  was  a  Child  born,  a  Son  given  unto  us, 
Isa.  ix.  6.)  that  God  would  lay  him  in  Zion  for  a  foundation,  a  stone,  a 
tried  stone,  a  precious  corner  stone,  a  sure  foundation,  whereon  he 
that  believeth,  shall  not  make  haste,  Isa.  xxviii.  16.  Yet  it  was  also  fore¬ 
told  concerning  him,  that  this  precious  foundation  should  be  for  a  stone  of 
stumbling,  and  for  a  rock  of  ofience,  to  both  the  houses  of  Israel ;  for  a 
gin,  and  for  a  snare,  unto  the  inhabitants  of  Jerusalem :  so  as  that  many 
among  them  should  stumble  and  fall,  and  be  broken,  and  be  snared,  and 
be  taken,  Isa.  viii.  14,  15.  According  unto  this  promise  and  prediction,  it 
hath  fallen  out  in  all  ages  of  the  church,  as  the  Apostle  Peter  declares 
concerning  the  first  of  them:  Wherefore  (faith  he)  also  it  is  contained  in 
the  Scripture,  Behold,  I  lay  in  Zion  a  chief  corner  stone,  elect,  precious ; 
and  he  that  believeth  on  him,  shall  not  be  confounded.  Unto  you  there¬ 
fore  which  believe,  he  is  precious  ;  but  unto  them  which  be  disobedient, 
the  stone  which  the  builders  disallowed,  the  same  is  made  the  head  of 
the  corner,  and  a  stone  of  stumbling,  and  a  rock  of  ofience,  even  to  them 
which  stumble  at  the  word,  being  disobedient,  whereunto  also  they  were 
appointed,  1  Pet.  ii.  6,  7,  8. 

Unto  them  that  believe  unto  the  saving  of  the  soul,  he  is,  he  always 
hath  been,  precious  ;  the  Sun,  the  Rock,  the  life,  the  bread  of  their 
souls,  every  thing  that  is  good,  useful,  amiable,  desirable  here,  or  unto 
eternity.  In,  from,  and  by  him,  is  all  their  spiritual  and  eternal  life,  light, 
power,  growth,  consolation  and  joy  here,  with  everlasting  salvation  here¬ 
after.  By  him  alone  do  they  desire,  expect  and  obtain  deliverance  from 
that  woful  apostacy  from  God,  which  is  accompanied  withal,  which  con- 
taineth  in  it  virtually  and  meritoriously,  whatever  is  evil,  noxious  and 
destructive  to  our  nature,  and  which,  without  relief,  will  issue  in  eternal 
misery.  By  him  are  they  brought  into  the  nearest  cognation,  alliance, 
and  frendship  with  God,  the  firmest  union  unto  him,  and  the  most  holy 
communion  with  him,  that  our  finite  natures  are  capable  of,  and  so  con¬ 
ducted  unto  the  eternal  enjoyment  of  him.  For  in  him  shall  all  the  seed 
of  Israel  be  justified,  and  shall  glory,  Isa.  xlv.  25.  For  Israel  shall  be 
saved  in  the  Lord,  with  an  everlasting  salvation,  they  shall  not  be  asham¬ 
ed  nor  confounded  world  without  end,  ver.  17. 

On  these  and  the  like  accounts,  the  principal  design  of  their  whole 

4 


XXVI 


PREFACE. 


lives,  unto  whom  he  is  thus  precious,  is  to  acquaint  themselves  with  him, 
the  mystery  of  the  wisdom,  grace  and  love  of  God,  in  his  person  and  me¬ 
diation,  as  revealed  unto  us  in  the  Scripture,  which  is  “life  eternal,”  John 
xvii.  3.  to  trust  in  him,  and  Unto  him,  as  unto  all  the  everlasting  concern¬ 
ments  of  their  souls,  to  love  and  honour  him  with  all  their  hearts,  to  en¬ 
deavour  after  conformity  unto  him,  in  all  those  characters  of  divine 
goodness  and  holiness,  which  are  represented  unto  them  in  him.  In 
these  things  consist  the  soul,  life,  power,  beauty  and  efficacy  of  Chris¬ 
tian  religion,  without  which,  whatever  outward  ornaments  may  be  put 
upon  its  exercise,  it  is  but  an  useless,  lifeless  carcase.  The  whole  of  this 
design  is  expressed  in  those  heavenly  words  of  the  apostle,  Phil.  iii.  8 — 
12.  “Yea,  doubtless,  and  I  count  all  things  but  loss,  for  the  excellen¬ 
cy  of  the  knowledge  of  Christ  Jesus  my  Lord ;  for  whom  I  have  suf¬ 
fered  the  loss  of  all  things,  and  do  count  them  but  dung,  that  I  may 
win  Christ,  and  be  found  in  him,  not  having  mine  own  righteousness, 
which  is  of  the  law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith;  that  I  may  know  him,  and  the 
power  of  his  resurrection,  and  the  fellowship  of  his  sufferings,  being  made 
conformable  unto  his  death ;  if  by  any  means  I  might  attain  unto  the  re¬ 
surrection  of  the  dead  :  not  as  though  I  had  already  attained,  either  were 
already  perfect:  but  I  follow  after,  if  that  I  may  apprehend  that  for  which 
also  I  am  apprehended  of  Christ  Jesus.”  This  is  a  divine  expression  of 
that  frame  of  heart,  of  that  design  which  is  predominant  and  efficacious 
in  them  unto  whom  Christ  is  precious. 

But,  on  the  other  hand,  according  unto  the  forementioned  prediction, 
as  he  hath  been  a  sure  foundation  unto  all  that  believe ;  so  he  hath  in  like 
manner  been  a  stone  of  stumbling,  and  a  rock  of  offence,  unto  them  that 
stumble  at  the  word,  being  disobedient,  whereunto  they  also  were  appoint¬ 
ed.  There  is  nothing  in  him,  nothing  wherein  he  is  concerned,  nothing 
of  him,  his  person,  his  natures,  his  office,  his  grace,  his  love,  his  power, 
his  authority,  his  relation  unto  the  church,  but  it  hath  been  unto  many  a 
stone  of  stumbling  and  rock  of  offence.  Concerning  these  things  have 
been  all  the  woful  contests,  which  have  fallen  out,  and  been  managed 
among  those  that  outwardly  have  made  profession  of  the  Christian  reli¬ 
gion.  And  the  contentions  about  them  do  rather  increase  than  abate, 
unto  this  very  day  ;  the  dismal  fruits  whereof  the  world  groaneth  under, 
and  is  no  longer  able  to  bear.  For  as  the  opposition  unto  the  Lord  Christ 
in  these  things  by  men  of  perverse  minds,  hath  ruined  their  own  souls,  as 
having  dashed  themselves  in  pieces  against  this  everlasting  Rock ;  so, 
in  conjunction  with  other  lusts  and  interests  of  the  carnal  minds  of  mem 
it  hath  filled  the  world  itself  with  blood  and  confusion. 

The  re-enthroning  of  the  person,  spirit,  grace,  and  authority  of  Christ  in 
the  hearts  and  consciences  of  men,  is  the  only  way  whereby  an  end  may 
be  put  unto  these  woful  conflicts.  But  this  is  not  to  be  expected  in  any 
degree  of  perfection,  amongst  them  who  stumble  at  this  stone  of  offence, 


PREFACE. 


XXV11 


whereunto  they  are  appointed,  though  in  the  issue  he  will  herein  also  send 
forth  judgment  unto  victory,  and  all  the  meek  of  the  earth  shall  follow  after 
it.  In  the  mean  time,  as  those  unto  whom  he  is  thus  a  rock  of  offence,  in 
his  person,  his  spirit,  his  grace,  his  office  and  authority,  are  diligent  and 
restless,  (in  their  various  ways  and  forms,  in  lesser  or  higher  degrees,  in 
secret  artifices,  or  open  contradictions  unto  any  or  all  of  them,  under  vari¬ 
ous  pretences,  and  for  divers  ends,  even  secular  advantages  some  of  them, 
which  the  craft  of  Satan  hath  prepared  for  the  ensnaring  of  them)  in  all 
the  ways  of  opposition  unto  his  glory  ;  so  it  is  the  highest  duty  of  them  un¬ 
to  whom  he  is  precious,  whose  principal  design  is  to  be  found  built  on  him 
as  the  sure  foundation;  as  to  hold  the  truth  concerning  him,  (his  person, 
spirit,  grace,  office,  and  authority)  and  to  abound  in  all  duties  of  faith,  love, 
trust,  honour*and  delight  in  him;  so  also  to  declare  his  excellency,  to  plead 
the  cause  of  his  glory,  to  vindicate  his  honour,  and  to  witness  him  as  the 
only  rest  and  reward  of  the  souls  of  men,  as  they  are  called  and  have  op¬ 
portunity. 

This  and  no  other  is  the  design  of  the  ensuing  treatise,  wherein  as  all 
things  fall  unspeakably  short  of  the  glory,  excellency,  and  sublimity  of 
the  subjects  treated  of,  (for  no  mind  can  conceive,  no  tongue  can  express 
the  real  substantial  glory  of  them),  so  there  is  no  doubt  but  that  in  all 
the  parts  of  it,  there  is  a  reflection  of  failings  and  imperfections  from  the 
weakness  of  its  author.  But  yet  I  must  say  with  confidence,  that  in  the 
whole,  that  eternal  truth  of  God  concerning  the  mystery  of  his  wisdom, 
love,  grace,  and  power,  in  the  person  and  mediation  of  Christ,  with  our 
duties  towards  himself  therein,  even  the  Father,  Son,  and  eternal  Spirit, 
is  pleaded  and  vindicated,  which  shall  never  be  shaken  by  the  utmost  en¬ 
deavours  and  oppositions  of  the  gates  of  hell. 

And  in  the  acknowledgment  of  the  truth  concerning:  these  things  con¬ 
sists  that  faith,  in  an  especial  manner,  which  was  the  life  and  glory  of  the 
primitive  church,  which  they  earnestly  contended  for,  wherein  and  whereby 
they  were  victorious  against  all  the  troops  of  stumbling  adversaries,  by 
whom  it  was  assaulted.  In  giving  testimony  hereunto,  they  loved  not 
their  lives  unto  death,  but  poured  out  their  blood  like  water,  under  all  the 
Pagan  persecutions,  which  had  no  other  design  but  to  cast  them  down  and 
separate  them  from  this  impregnable  rock,  this  precious  foundation.  In 
the  defence  of  these  truths  did  they  conflict  in  prayers,  studies,  travels,  and 
writings,  against  the  swarms  of  seducers,  by  whom  they  were  opposed. 
And  for  this  cause  I  thought  to  have  confirmed  the  principal  passages  of 
the  ensuing  discourse  with  some  testimonies  from  the  most  ancient  writ¬ 
ers  of  the  first  ages  of  the  church  ;  but  I  omitted  that  course,  as  fearing 
that  the  interposition  of  such  passages  might  obstruct  instead  of  promo¬ 
ting  the  edification  of  the  common  sort  of  readers,  which  I  principally  in¬ 
tended.  Yet  withal  I  thought  not  good  utterly  to  neglect  that  design,  but 
to  give  at  least  a  specimen  of  their  sentiments  about  the  principal  truths 
pleaded  for,  in  this  preface  to  the  whole.  But  herein  also  I  met  with  a 


XXV111 


PREFACE. 


disappointment:  for  the  bookseller  having,  unexpectedly  to  me,  finished 
the  printing  of  the  discourse  itself,  I  must  be  contented  to  make  use  of 
what  lieth  already  collected  under  my  hand,  not  having  leisure  or  time  to 
make  any  farther  inquiry. 

I  shall  do  something  of  this  nature  the  rather,  because  I  shall  have  occa¬ 
sion  thereby  to  give  a  summary  account  of  some  of  the  principal  parts  of 
the  discourse  itself,  and  to  clear  some  passages  in  it,  which  by  some  may 
be  apprehended  obscure. 

Chap.  I.  The  foundation  of  the  whole  is  laid  in  the  vindication  of  those 
words  of  our  blessed  Saviour,  wherein  he  declares  himself  to  be  the  Rock 
whereon  the  church  is  built,  Matt.  xvi.  18.  “  And  I  say  unto  thee,  that 

thou  art  Peter,  and  upon  this  rock  I  will  build  my  church,  and  the  gates  of 
hell  shall  not  prevail  against  it.”  The  pretended  ambiguity  of  these 
words  hath  been  wrested  by  the  secular  interests  of  men  to  give  occasion 
unto  that  prodigious  controversy  among  Christians,  namely,  Whether 
Jesus  Christ  or  the  Pope  of  Rome  be  the  rock  whereon  the  church  is 
built  ?  Those  holy  men  of  old  unto  whom  Christ  was  precious,  being  un¬ 
tainted  with  the  desires  of  secular  grandeur  and  power,  knew  nothing 
hereof.  Testimonies  may  be,  they  have  been  by  others  multiplied  unto 
this  purpose ;  I  shall  mention  some  few  of  them.  Ovtos  lts-iv  h  irpos  t  narlpa 
S.yucra  bSds,  f]  rrtrpa,  f)  xXtis,  b  noipriv,  &c.  saith  Ignatius  Epist.  ad  Philadelph. 
“  He  (that  is,  Christ)  is  the  way  leading  unto  the  Father  the  Rock,  the 
Key,  the  Shepherd,”*  wherein  he  hath  respect  unto  this  testimony.  And 
Origen  expressly  denies  the  words  to  be  spoken  of  Peter,  in  Matth.  xvi. 
Tract,  i.  Quod  si  super  unum  ilium  Petrum  tantum  existimes  totam 
ecclesiam  cedificari ,  quid  dicturus  es  de  Johanne ,  et  apostolorum  uno~ 
quoque?  num  audebimus  dicer e  quod  adversus  Petrum  unum  non  pre- 
valiturce  sunt  portce  inferorum  ?  “  If  you  shall  think  that  the  whole 

church  was  built  on  Peter  alone,  what  shall  we  say  of  John,  and  each  of 
the  apostles?  What !  shall  we  dare  to  say  that  the  gates  of  hell  shall  not 
prevail  against  Peter  only  ?”  So  he,  according  unto  the  common  opinion 
of  the  ancients,  that  there  was  nothing  peculiar  in  the  confession  of  Peter, 
and  the  answer  made  thereunto,  as  unto  himself,  but  that  he  spake  and 
was  spoken  unto  in  the  name  of  all  the  rest  of  the  apostles.  Euseb. 
Prseparat.  Evangel,  lib.  I.  cap.  3.  fire  dvopa^l  TTpoSsairiadeiaa  EKxXrioia  avrS  esrjxe 
xard  0aSovs  eppigwpCvr],  xai  pCXP<S  ovpaviwv  aiplti(x)v  t-u%a Ts  baicov  xal  Qto<pi\d)v  avdpiov 
psrecopigoptvr) — Sia  piav  cxiivrjv  i)v  avrdg  d-rr scpfivaro  Asf'v,  eittcov,  ett'i  rrjv  nerpav  olkoSo~ 
pfiuo  pv  Tr'iv  eKK\rj(riav,  iccu  ttv\cu  aSv  ov  Kanax'^n^ii'  dvrfj$.  U  This  his  church  that 

was  foretold  by  name,  stood  rooted  upon  the  foundation,  and  hitherto  exalted 

*  The  publisher,  to  do  justice  to  the  Author,  and  those  who  are  acquainted 
with  the  languages,  has  continued  all  the  Greek  and  Latin  sentences  which  were 
inserted  by  the  author  ;  but,  at  the  same  time,  has  added,  for  the  benefit  of  the 
readers  who  are  not  acquainted  with  these  languages,  a  translation  of  them,  in 
turned  commas,  especially  in  the  preface,  where  most  of  them  are  to  be  found. 


PREFACE. 


XXIX 


< 

to  the  poles  of  heaven,  by  the  prayers  of  holy  men,  and  lovers  of  God. — 
Concerning  this  same  one  word  which  he  declareth,  saying,  Upon  this 
Rock  will  I  build  my  church,  and  the  gates  of  hell  shall  not  prevail  against 
it.”  He  proves  the  verity  of  divine  predictions  from  the  glorious  accom¬ 
plishment  of  that  word  and  promise  of  our  Saviour,  that  he  would  build 
his  church  on  the  Rock,  (that  is,  himself,)  so  as  that  the  gates  of  hell  should 
not  prevail  against  it.  For  Unurn  hoc  est  immobile  fund  amentum,  una 
Jicbc  est  fcelix  fidei  Petra ,  Petri  ore  confessa ,  tu  es  films  Dei  vivi, 
saith  Hilar,  de  Trin.  lib.  2.  u  This  is  the  only  immovable  foundation; 
this  is  the  blessed  rock  of  faith,  confessedby  Peter — Thou  art  the  Son  of 
the  living  God.”  And  EpiphailUS  Hser.  39.  in l  rri  ntrpa  ratj-rj  rrjs  a.(T(pa\5s 
ntfscos  oiKoSopirjtja)  /xS  tyiv  i<K\r]aiav ;  u  Upon  this  rock  of  assured  faith  I  will 
build  my  church.”  For  many  thought  that  faith  itself  was  metonymically 
called  the  rock,  because  of  its  object,  of  the  person  of  Christ  which  is  so. 

One  or  two  more  out  of  Austin  shall  close  these  testimonies.  Super 
hanc  petram ,  qitam  confessus  es ,  super  meipsum  filium  Dei  vivi ,  ce.di- 
ficabo  ecclesiam  meam.  Super  me  cedificcibo  te,  non  me  super  te  ;  De 
verbis  Dom.  Ser.  13.  “  Upon  this  rock  which  thou  hast  confessed,  upon 

myself  the  Son  of  the  living  God,  I  will  build  my  church.  I  will  build 
thee  upon  myself,  and  not  myself  on  thee.”  And  he  more  fully  declareth 
his  mind,  Tract.  124.  In  Johan.  Ecclesia  in  hoc  seculo  diversis  lenta- 
tionibus ,  velut  imbribus,  fiuminibus,  temp  est  atibusque  quatitur ,  et  non 
cadit ;  quoniamf undata  est  supra  petram  ;  unde  at  petrus  nom  en  acce- 
pit.  Non  enim  a  Petro  petra ,  sed  Petrus  a  petra  ;  sicut  non  Christus 
a  Christiano ,  sed  Christianas  a  Christo  vocatur.  Ideo  quippe  ait  Do- 
minus  super  hanc  petram  cedificabo  ecclesiam  Meam ,  quia  dixerat 
Petrus ,  tu  es  Christus  films  Dei  vivi;  super  hanc  ergo  ( inquit )  pe¬ 
tram  quam  confessus  es,  cedificabo  ecclesiam  meam.  Petra  emim  erat 
Christus ,  supra  quod  fundamentum  etiam  ipse  cedificatus  est  Petrus  ; 
fundamentum  quippe  aliud  nemo  potest  ponere ,  prceter  id  quodpositum, 
est ,  quod  est  Jesus  Christies.  u  The  church  in  this  world  is  shaken  with  di¬ 
vers  temptations,  as  with  showers,  floods  and  tempests,  yet  falleth  not, 
because  it  is  built  on  the  rock  (Petra)  from  whence  Peter  took  his  name. 
For  the  rock  is  not  called  Petra  from  Peter,  but  Peter  is  so  called  from 
Petra  the  rock;  as  Christ  is  not  so  called  from  Christian,  but  Christian 
from  Christ.  Therefore,  said  the  Lord,  Upon  this  rock  I  will  build  my 
church,  because  Peter  hath  said,  Thou  art  Christ  the  Son  of  the  living 
God.  Upon  this  Rock,  which  thou  hast  confessed,  will  I  build  my 
church.  For  Christ  himself  was  the  rock  on  which  foundation  Peter 
himself  was  built.  For  no  other  foundation  can  no  man  lay,  save  that 
which  is  laid,  which  is  Jesus  Christ.” 

Chap.  II.  Against  this  rock,  this  foundation  of  the  church  the  per¬ 
son  of  Christ,  and  the  faith  of  the  church  concerning  it,  great  opposi¬ 
tion  hath  been  made  by  the  gates  of  hell,  not  to  mention  the  rage  of 
the  Pagan  world  endeavouring  by  all  effects  of  violence  and  cruelty  to  cast 


XXX 


PREFACE. 


the  church  from  this  foundation;  all  the  heresies  wherewith,  from  the 
beginning,  and  for  some  centuries  of  years  ensuing,  it  was  pestered,  con¬ 
sisted  in  direct  and  immediate  oppositions  unto  the  eternal  truth  concern¬ 
ing  the  person  of  Christ.  Some  that  are  so  esteemed  indeed,  never  pre¬ 
tended  unto  any  sobriety,  but  were  mere  effects  of  delirant  imaginations  ; 
yet  did  even  they  also  one  way  or  other  derive  from  an  hatred  unto  the 
person  of  Christ,  and  centered  therein.  Their  beginning  was  early  in  the 
church,  even  before  the  writing  of  the  gospel  by  John  or  his  Revelations, 
and  indeed  before  some  of  Paul’s  epistles.  And  although  their  beginning 
was  but  small,  and  seemingly  contemptible,  yet  being  full  of  the  poison  of 
the  old  serpent,  they  diffused  themselves  in  various  shapes  and  forms, 
until  there  was  nothing  left  of  Christ,  nothing  that  related  unto  him,  not 
his  natures,  divine  or  human,  not  their  properties  nor  actings,  not  his 
person,  nor  the  union  of  his  natures  therein  that  was  not  opposed  and  as¬ 
saulted  by  them.  Especially  so  soon  as  the  gospel  had  subdued  the  Ro¬ 
man  empire  unto  Christ,  and  was  owned  by  the  rulers  of  it,  the  whole 
world  was  for  some  ages  filled  with  uproars,  confusion,  and  scandalous 
disorders  about  the  person  of  Christ  through  the  cursed  oppositions  made 
thereunto  by  the  gates  of  hell.  Neither  had  the  church  any  rest  from 
these  conflicts  for  about  five  hundred  years.  But  near  that  period  of 
time,  the  power  of  truth  and  religion  beginning  universally  to  decay 
among  the  outward  professors  of  them,  Satan  took  advantage  to  make 
that  havock  and  destruction  of  the  church  by  superstition,  false  worship, 
and  profaneness  of  life,  which  he  failed  of  in  his  attempt  against  the  person 
of  Christ,  or  the  doctrine  of  truth  concerning  it. 

It  would  be  a  tedious  work,  and  it  may  not  be  of  much  profit  unto  them 
who  are  utterly  unacquainted  with  things  so  long  past  and  gone,  wherein 
they  seem  to  have  no  concernment,  to  give  a  specimen  of  the  several  he¬ 
resies  whereby  attempts  were  made  against  this  rock  and  foundation  of 
the  church  ;  unto  those  who  have  inquired  into  the  records  of  antiquity, 
it  would  be  altogether  useless.  For  almost  every  page  of  them,  at  first 
view,  presents  the  readers  with  an  account  of  some  one  or  more  of  them. 
Yet  do  I  esteem  it  useful  that  the  very  ordinary  sort  of  Christians  should? 
at  least  in  general,  be  acquainted  with  what  hath  passed  in  this  great 
contest  about  the  person  of  Christ  from  the  beginning.  For  there  are  two 
things  relating  thereunto,  wherein  their  faith  is  greatly  concerned.  For, 
first. ,  There  is  evidence  given  therein  unto  the  truth  of  those  predictions 
of  the  Scripture  wherein  this  fatal  apostacy  from  the  truth,  and  opposition 
unto  the  Lord  Christ,  are  foretold:  And,  secondly ,  An  eminent  instance 
of  his  power  and  faithfulness  in  the  disappointment  and  conquest  of  the 
gates  of  hell,  in  the  management  of  this  opposition.  But  they  have  been 
all  reckoned  up,  and  digested  into  methods  of  time  and  matter,  by  many 
learned  men  of  old,  and  of  late,  so  that  I  shall  not  in  this  occasional  dis¬ 
course,  represent  them  unto  the  reader  again.  Only  I  shall  give  a  brief 
account  of  the  ways  and  means  whereby  they  who  retained  the  profession 


PREFACE. 


XXXI 


of  the  truth,  contended  for  it  unto  a  conquest  over  the  pernicious  heresies 
wherewith  it  was  opposed. 

The  defence  of  the  truth  from  the  beginning,  was  left  in  charge  unto, 
and  managed  by  the  guides  and  rulers  of  the  church  in  their  several  capa¬ 
cities.  And  by  the  Scripture  it  was  that  they  discharged  their  duty, 
confirmed  with  apostolical  tradition  consonant  thereunto.  This  was  left 
in  charge  unto  them  by  the  great  Apostle^  Acts  xx.  28 — 31.  1  Tim.  vi. 
13,  14.  2  Tim.  ii.  1,  2,  15,  23,  24.  chap.  iv.  1,  2,  3,  4.  And  wherein  any 
of  them  failed  in  this  duty,  they  were  reproved  by  Christ  himself,  Rev. 
ii.  14,  15,  20.  Nor  were  private  believers  in  their  places  and  capacities, 
either  unable  for  this  duty  or  exempt  from  it,  but  discharged  themselves 
faithfully  therein,  according  unto  commandment  given  unto  them,  1  John 
ii.  20,  27.  chap.  iv.  1.  2,  3.  2  John  viii.  9.  All  true  believers,  in  their  seve*- 
ral  stations,  by  mutual  watchfulness, preaching  or  writing,  according  unto 
their  calls  and  abilities,  effectually  used  the  outward  means  for  the  preser¬ 
vation  and  propagation  of  the  faith  of  the  church.  And  the  same  means 
are  still  sufficient  unto  the  same  ends,  were  they  attended  unto  with  con¬ 
science  and  diligence.  The  pretended  defence  of  truth,  with  arts  and 
arms  of  another  kind,  hath  been  the  bane  of  religion,  and  lost  the  peace 
of  Christians  beyond  recovery.  And  it  may  be  observed,  that  whilst  this 
way  alone  for  the  preservation  of  the  truth  swas  insisted  on  and  pursued, 
that  although  innumerable  heresies  arose  one  after  another,  and  sometimes 
many  together,  yet  they  never  made  any  great  progress,  nor  arrived  unto 
any  such  consistency,  as  to  make  a  stated  opposition  unto  the  truth,  but 
the  errors  themselves,  and  their  authors,  were  as  vagrant  meteors, 
which  appeared  for  a  little  while,  and  vanished  away.  Afterwards  it  was 
not  so,  when  other  ways  and  means  for  the  suppression  of  heresies  were 
judged  convenient  and  needful. 

For,  in  process  of  time,  when  the  power  of  the  Roman  empire  gave 
countenance  and  protection  unto  Christian  religion,  another  way  was 
fixed  on  for  this  end,  namely,  the  use  of  such  assemblies  of  bishops  and 
others  as  they  called  general  councils,  armed  with  a  mixed  power,  partly 
civil,  and  partly  ecclesiastical,  with  respect  unto  the  authority  of  the  em¬ 
perors,  and  that  jurisdiction  in  the  church  which  began  then  to  be  first 
talked  of.  This  way  was  begun  in  the  Council  of  Nice,  wherein,  although 
there  was  a  determination  of  the  doctrine  concerning  the  person  of  Christ 
then  in  agitation,  and  opposed,  as  unto  his  divine  nature  therein,  accord¬ 
ing  unto  the  truth,  yet  sundry  evils  and  inconveniences  ensued  thereon. 
For  thenceforth  the  faith  of  Christians  began  greatly  to  be  resolved  into 
the  authority  of  men,  and  as  much,  if  not  more  weight,  to  be  laid  on  what 
was  decreed  by  the  fathers  there  assembled,  than  on  what  was  clear¬ 
ly  taught  in  the  Scriptures.  Besides,  being  necessitated,  as  they 
thought,  to  explain  their  conceptions  of  the  divine  nature  of  Christ,  in 
words  either  not  used  in  the  Scripture,  or  whose  signification  unto  that 
purpose  was  not  determined  therein,  occasion  was  given  unto  endless 


XXX11 


PREFACE. 


contentions  about  them.  The  Grecians  themselves  could  not  for  a  long: 
season  agree  among  themselves  whether  yala  essence,  and  xnr6?K<n:  substance, 
were  of  the  same  signification  or  no,  both  of  them  denoting  essence  and 
substance ;  or  whether  they  differed  in  their  signification,  or  if  they  did, 
wherein  that  difference  lay.  Athanasius  at  first  affirmed  them  to  be  the  same, 
Or  at.  5.  con.  Arian  and  Epist.  ad  A frican.  Basil  denied  them  so  to  be,  or 
that  they  were  used  unto  the  same  purpose,  in  the  Council  of  Nice,  Epist. 
78.  The  like  difference  immediately  feli  out  between  the  Grecians  and 
Latins  about  hypostasis  and  persona.  For  the  Latins  rendered  hyposta¬ 
sis  by  substantia ,  and  persona  by  irpdcrcoTTOv  the  face.  Hereof  Jerom 
complains  in  his  epistle  to  Damascus,  that  they  required  of  him  in  the 
east  to  confess  ires  Hypostases ,  three  substances,  and  he  would  only  ac¬ 
knowledge  tres  Personas ,  three  persons,  Epist.  71.  And  Austin  gives  an 
account  of  the  same  difference,  de  Trinitate,  lib.  5.  cap.  8,  9.  Athanasius 
endeavoured  the  composing  of  this  difference,  and  in  a  good  measure  ef¬ 
fected  it,  as  Gregory  of  Nazianzen  affirms,  in  his  oration  concerning  his 
praise.  It  was  done  by  him  in  a  Synod  at  Alexandria  in  the  first  year  of 
Julian’s  reign.  On  this  occasion  many  contests  arose,  even  among  them, 
who  all  pleaded  their  adherence  unto  the  doctrine  of  the  Council  of  Nice. 
And  as  the  subtile  Arians  made  incredible  advantage  hereof  at  first, 
pretending  that  they  opposed  not  the  Deity  of  Christ,  but  only  the  ex¬ 
pression  of  it  by  bpoyaios,  the  same  essence ;  so  afterwards  they  counte¬ 
nanced  themselves  in  coining  words  and  terms  to  express  their  minds 
with,  which  utterly  rejected  it.  Hence  were  their  dp.o  ihcuoi,  erspiiaios,  eV 
dvrcov,  and  the  like  names  of  blasphemy,  about  which  the  contests  were  fierce 
and  endless.  And  there  were  yet  further  evils  that  ensued  hereon.  For 
the  curious  and  serpentine  wits  of  men,  finding  themselves  by  this  means 
set  at  liberty  to  think  and  discourse  of  those  mysteries  of  the  blessed  Tri¬ 
nity,  and  the  person  of  Christ,  without  much  regardunto  plain  divine  testi¬ 
monies,  in  such  ways  wherein  cunning  and  sophistry  did  much  bear 
sway,  began  to  multiply  such  new,  curious  and  false  notions  about  them, 
especially  about  the  latter,  as  caused  new  disturbances,  and  those  of  large 
extent  and  long  continuance.  For  their  suppression,  councils  were  called 
one  on  the  back  of  another,  whereon  commonly  new  occasions  of  differ¬ 
ences  did  arise,  and  most  of  them  managed  with  great  scandal  unto  Chris¬ 
tian  religion.  For  men  began  much  to  forego  the  primitive  ways  of  op¬ 
posing  errors  and  extinguishing  heresies,  betaking  themselves  unto  their 
interest,  the  number  of  their  party,  and  prevalency  with  the  present  empe¬ 
rors.  And  although  it  so  fell  out,  as  in  that  at  Constantinople,  the  first  at 
Ephesus,  and  that  at  Chalcedon,  that  the  truth  for  the  substance  of  it  did 
prevail,  (for  in  many  others  it  happened  quite  otherwise,)  yet  did  they  al¬ 
ways  give  occasions  unto  new  divisions,  animosities,  and  even  mutual 
hatreds,  among  the  principal  leaders  of  the  Christian  people.  And  great 
contests  there  were  among  some  of  them  who  pretended  to  believe  the 
same  truth,  whether  such  or  such  a  council  should  be  received  ;  that  is  plain- 


PREFACE. 


XXX111 


< 

ly,  whether  the  church  should  resolve  its  faith  into  their  authority.  The 
strifes  of  this  nature  about  the  first  Ephesian  council,  and  that  at  Chalcedon  ; 
not  to  mention  them  wherein  the  Arians  prevailed,  take  up  a  good  part 
of  the  ecclesiastical  story  of  those  days.  And  it  cannot  be  denied  but  that 
some  of  the  principal  persons  and  assemblies  who  adhered  unto  the 
truth,  did,  in  the  heat  of  opposition  unto  the  heresies  of  other  men,  fall  into 
unjustifiable  excess  themselves. 

We  may  take  an  instance  hereof  with  respect  to  the  Nestorian  heresy,' 
condemned  in  the  first  Ephesian  council,  and  afterwards  in  that  at  Chal¬ 
cedon.  Cyrillus  of  Alexandria,  a  man  learned  and  vehement,  designed 
by  all  means  to  be  unto  it  what  his  predecessor  Athanasius  had  been  to 
the  Arian  :  but  he  fell  into  such  exccssesin  his  undertakings,  as  gave  great 
occasion  unto  farther  tumults;  for  it  is  evident  that  he  distinguished!  not 
between  Ms -acus  and  <pvas,  and  therefore  affirms  that  the  divine  Word  and 
humanity  had  ^iav  <pv<nv  one  nature  only.  So  he  doth  plainly  in  Epist.  ad 
Successum;  they  are  ignorant,  saith  he,  or i  tear  d^rjOsiav  £^i  /xia  (pvcng  rSXoyy 
atca^K(i>ixr]vri-  “  That  according  to  truth  one  nature  of  the  Word  was  incar¬ 
nate.”  Hence  Eutyches,  the  Archimandrite,  took  occasion  to  run  into  a 
contrary  extreme,  being  a  no  less  fierce  enemy  to  Nestorius  than  Cyrillus 
was.  For  to  oppose  him,  who  divided  the  person  of  Christ  into  two,  he 
confounded  his  natures  into  one;  hisdelirant  folly  being  confirmed  by  that 
goodly  assembly,  the  second  at  Ephesus.  Besides,  it  is  confessed  that 
Cyrillus,  through  the  vehemency  of  his  spirit,  hatred  unto  Nestorius,  and 
following  the  conduct  of  his  own  mind  in  nice  and  subtile  expressions  of 
the  great  mystery  of  the  person  of  Christ,  did  utter  many  things  exceeding 
the  bounds  of  sobriety  prescribed  unto  us  by  the  apostle,  Rom.  xii.  3.  if 
not  those  of  truth  itself.  Hence  it  is  come  to  pass,  that  many  learned 
men  begin  to  think  and  write  that  Cyrillus  was  in  the  wrong,  and  Nestor¬ 
ius  by  his  means  condemned  undeservedly.  However,  it  is  certain  to  me 
that  the  doctrine  condemned  at  Ephesus  and  Chalcedon  as  the  doctrine 
of  Nestorius,  was  destructive  of  the  true  person  of  Christ ;  and  that  Cyril, 
though  he  missed  it  in  sundry  expressions,  yet  aimed  at  the  declaration 
and  confirmation  of  the  truth ;  as  he  was  long  since  vindicated  by  Theo- 
rianus,  Dialog,  con.  Armenios. 

However,  such  was  the  watchful  care  of  Christ  over  the  church  as  unto 
the  preservation  of  the  sacred  fundamental  truth,  concerning  his  divine 
person,  and  the  union  of  his  natures  therein,  retaining  their  distinct  pro¬ 
perties  and  operations,  that,  notwithstanding  all  the  faction  and  disorder 
that  were  in  those  primitive  councils,  and  scandalous  contests  of  many  of 
the  members  of  them;  notwithstanding  the  determination  contrary  unto  it 
in  great  and  numerous  councils,  the  faith  of  it  was  preserved  entire  in  the 
hearts  of  all  that  truly  believed,  and  triumphed  over  the  gates  of  hell. 

I  have  mentioned  these  few  things  which  belong  unto  the  promise  and 
predictions  of  our  blessed  Saviour,  Matth.  xvi.  18.  the  place  insisted  on,  to 
shew  that  the  church,  without  any  disadvantage  to  the  truth,  may  be  pre- 

5 


XXXIV 


PREFACE. 


served  without  such  general  assemblies,  which  in  the  following  ages  prov¬ 
ed  the  most  pernicious  engines  for  the  corruption  of  the  faith,  worship 
and  manners  of  it.  Yea,  from  the  beginningthey  were  so  far  from  being 
the  only  way  of  preserving  truth,  that  it  was  almost  constantly  prejudiced 
by  the  addition  of  their  authority  unto  the  confirmation  of  it.  Nor  was 
there  any  one  of  them  wherein  the  mystery  of  iniquity  did  not  work  unto 
the  laying  of  some  rubbish  in  the  foundation  of  that  fatal  apostacy  which 
afterwards  openly  ensued. 

The  Lord  Christ  himself  hath  taken  it  upon  him  to  build  his  church  on 
this  rock  of  his  person,  by  true  faith  of  it  and  in  it.  He  sends  his  holy 
Spirit  to  bear  testimony  unto  him,  in  all  the  blessed  effects  of  his  power 
and  grace.  continued!  his  word  with  the  faithful  ministry  of  it,  to  re¬ 
veal,  declare,  make  known,  and  vindicate  this  sacred  tiuth,  unto  the  con¬ 
viction  of  gainsayers.  He  keeps  up  that  faith  in  him,  that  love  unto  him, 
in  the  hearts  of  all  his  elect,  as  shall  not  be  prevailed  against.  Wherefore, 
although  the  oppositions  unto  this  sacred  truth,  this  fundamental  article 
of  the  church  and  Christian  religion,  concerning  his  divine  person,  its 
constitution  and  use,  as  the  human  nature  conjoined  substantially  unto  it, 
and  subsistethin  it,  are  in  this  last  age  increased  ;  although  they  are  man¬ 
aged  under  so  great  a  variety  of  forms,  as  that  they  are  not  reduceable  unto 
any  heads  of  order,  although  they  are  promoted  with  more  subtilty  and 
specious  pretences  than  in  former  ages;  yet  if  we  are  not  wanting  unto  our 
duty,  with  the  aids  of  grace  proposed  unto  us,  we  shall  finally  triumph  in 

this  cause,  and  transmit  this  sacred  truth  inviolate  unto  them  that  succeed 

✓ 

us  in  the  possession  of  it. 

Chap.  III.  This  person  of  Christ,  which  is  the  foundation  whereon  the 
church  is  built,  whereunto  all  sorts  of  oppositions  are  endeavoured  and  de¬ 
signed,  is  themost  ineffable  effect  of  divine  goodness  and  wisdom,  where¬ 
of  we  treat  in  the  next  place.  But  herein  when  I  speak  of  the  constitution 
of  the  person  of  Christ,  I  intend  not  his  person  absolutely  as  he  is  the 
eternal  Son  of  God.  He  was  truly,  really,  completely  a  divine  person 
from  eternity,  which  is  included  in  the  notion  of  his  being  the  Son,  and 
so  distinct  from  the  Father,  which  is  his  complete  personality.  His  being 
so  was  not  a  voluntary  contrivance  or  effect  of  divine  wisdom  and  good¬ 
ness  ;  his  eternal  generation  being  a  necessary  internal  act  of  the  divine 
nature  in  the  person  of  the  Father. 

Of  the  eternal  generation  of  the  divine  person  of  the  Son,  the  sober 
writers  of  the  ancient  church  did  constantly  affirm  that  it  was  firmly  to 
be  believed,  but  as  unto  the  manner  of  it  not  to  be  inquired  into.  Scru¬ 
tator  majest alls  ctbsorbelur  a  gloria ,  “the  searcher  into  divine  majesty 
is  swallowed  up  by  his  glory,”  was  their  rule.  And  the  curious  disputes 
of  Alexander  and  Arius  about  it,  gave  occasion  unto  that  many-headed 
monster  of  the  Arian  heresy  which  afterwards  ensued.  For  when  once 
men  of  subtile  heads  and  unsanctified  hearts  gave  up  themselves  to  in¬ 
quire  into  things  infinitely  above  their  understanding  and  capacity,  being 


PREFACE. 


XXXV 


vainly  puffed  up  in  their  fleshly  minds,  they  fell  into  endless  divisions 
among  themselves,  agreeing  only  in  an  opposition  unto  the  truth.  But 
those  who  contented  themselves  to  be  wise  unto  sobriety,  repressed  this 
impious  boldness.  To  this  purpose  speaks  Lactantius,  lib.  4.  de  vera  sa¬ 
pient.  Quomodo  igitur  procreavit  ?  Nec  sciri  a  quoquam  possunt  nec 
narrari  opera  div  ina  ;  sed  tamen  sacra  lit  era  docent  ilium  Deifilium , 
Dei  esse  sermonem.  “How  therefore  did  the  Father  beget  the  Son ? 
These  divine  works  can  be  known  of  none,  declared  by  none.  Butthe 
holy  writings  teach  wherein  it  is  determined  that  he  is  the  Son  of  God, 
that  he  is  the  Word  of  God.”  And  Ambrose  dejide  ad  Graiianum.  Qua- 
ro  abste ,  quando  aut  quomodo  pules  jilium  esse  generaiurum ?  mihi 
enim  impossibile  est  scire  generationis  secrelum.  Mens  deficit ,  voxsi- 
leU  nonmea  tantum  sed  et  angelorum ,  supra  pot  estates ,  supra  angelos , 
supra  cherubim ,  supra  sensum,  supra  omnem  sensum.  Tu  quoque  ma- 
num  ori  admove  ;  scrutari  non  licet  superna  mysteria.  Licet  scire  quod 
natus  sit,  non  licet  discutere  quomodo  nalus  sit ;  Mud  negare  mihi  non 
licet ,  hoc  qucerere  metus  est .  Nam  si  Paulus  ea  qua  audivit ,  raptus  in 
tertium  caelum,  ineffabilia  dicit ,  quomodo  nos  exprimer e  possumus  pa- 
terna  generationis  arcanum ,  quod  nec  sentire  potuimus  nec  audi.re  ? 
Quid  te  isla  questionum  tormenta  delectant  ?  “I  inquire  of  you  when 
and  how  the  Son  was  begotten'?  Impossible  it  is  to  me  to  know  the  mys¬ 
tery  of  this  generation.  My  mind  faileth,  my  voice  is  silent,  and  not  only 
mine,  but  of  the  angels  ;  it  is  above  principalities,  above  angels,  above  the 
cherubims,  above  the  seraphims,  above  all  understanding.  Lay  thy  hand 
on  thy  mouth;  it  is  not  lawful  to  search  into  these  heavenly  mysteries. 
It  is  lawful  to  know  that  he  was  born  ;  it  is  not  lawful  to  determine  how 
he  was  bom:  that  it  is  not  lawful  for  me  to  deny  ;  this  I  am  afraid  to  in¬ 
quire  into.  For  if  Paul,  when  he  was  taken  into  the  third  heaven,  affirms 
that  the  things  which  he  heard  could  not  be  uttered  ;  bow  can  we  express 
the  mystery  of  the  divine  generation,  which  we  can  neither  apprehend 
nor  hear.  Why  do  such  tormenting  questions  delight  thee '?” 

Ephraim  Syrus  wrote  a  book  to  this  purpose,  against  them  who  would 
search  out  the  nature  of  the  Son  of  God.  Among  many  other  things  to 
the  same  purpose  are  his  words,  cap.  2.  Injalix  profecto ,  miser ,  atque 
impudentissimus  est,  qui  scrutari  cupit  opificem  suum.  Millia  milli- 
um ,  et  cenlis  millies  millena  millia  angelorum  et  ar chang elorum,  cum 
horrore  glorifica.nl,  et  tremenles  adorant ;  et  homines  lutei ,  pleni  pec- 
catis,  de  divinitate  intrepide  disserunt?  Non  illorum  exhorescit  cor¬ 
pus,  non  contremescit  animus ;  sed  securi  et  garruli ,  de  Christo  Dei 
jilio,  qui  pro. me  indigno  peccatore  passus  est ,  deque  ipsius  utraque 
generaiione  loquuntur ;  nec  saltern  quod  in  luce  cacutiunt,  sentiunt. 
“  He  is  unhappy,  miserable,  and  most  impudent,  who  desires  to  examine 
or  search  out  his  Maker.  Thousands  of  thousands,  and  hundreds  of 
thousands  of  millions  of  angels  and  archangels,  do  glorify  him  with  dread, 
and  adore  lnm  with  trembling  ;  and  shall  dirty  men,  full  of  sins,  dispute 


xxxyi 


PREFACE. 


of  the  Deity  without  fear  ?  Horror  doth  not  shake  their  bodies,  their  minds 
do  not  tremble,  but  being  secure  and  prating,  they  speak  of  the  Son  of  God, 
who  suffered  for  me  unworthy  sinner,  and  of  both  his  generations ;  at  least 
they  are  not  sensible  how  blind  they  are  in  the  light.”  To  the  same  pur¬ 
pose  speaks  Eusebius  at  large,  Demon.  Evan%  lib.  5.  cap.  2. 

Leo  well  adds  hereunto  the  consideration  of  his  incarnation,  in  those 
excellent  words,  Serm.  9.  cle  Nativitat.  Quia  in  Christo  Jesu  Jilio 
Dei ,  non  solum  ad  Divinam  essentiam ,  sed  etiam  ad  humanum  spec- 
tat  naturam ,  quod  dictum  est  per  prophet  am  ;  generationem  ejus  quis 
cnarrabit?  Utram.que  enim  substantiam  in  unam  convenisse  person¬ 
am,  nisi  fides  credat,  sermo  non  explicat ;  et  ideo  materia  numquam 
deficit  laudis  ;  quia  nunquam  sufificit  copia  laudatoris.  Gaudiamus 
igitur  quod  ad  cloquendumtantum  misericordia  sacr amentum  impares 
sumus :  et  cum  salutus  nostree  altitudinem  promere  non  valeamus , 
sentiamus  nobis  bonum  essi  quod  vincimur.  Nemo  enim  ad  cognitio- 
nem  veritatis  magis  propinquat ,  quam  qui  intelligit ,  in  rebus  divinis , 
etiamsi  multum  proficiat ,  semper  sibi  superesse  quad  queerat.  “  Be¬ 
cause  in  Christ  Jesus  the  Son  of  God,  that  relates  not  only  to  his  divine 
essence,  but  also  to  his  human  nature,  which  was  spoken  by  the  prophet ; 
Who  shall  declare  his  generation?  For  the  word  does  not  explicate 
which  substance  is  residing  in  one  person,  except  faith  believe  it  ;  and 
therefore  matter  of  praise  is  never  wanting,  because  the  highest  praise  of 
the  praiseris  never  sufficient.  Let  us  rejoice,  therefore,  that  we  are  unable 
to  declare  so  great  an  oath  of  mercy  ;  and  seeing  we  cannot  be  able  to  un¬ 
derstand  the  depth  of  salvation,  let  us  understand  that  it  is  happiness 
that  we  are  overcome.  For  none  makelh  a  nearer  approach  unto  the 
knowledge  of  the  truth,  than  he  who  knows  that,  although  he  may  profit 
much  in  divine  matters,  there  is  always  something  remaining  for  him  to 
seek  after.”  See  also  Fidg.  lib.  2.  ad  Thrasimund. 

But  I  speak  of  the  Person  of  Christ  as  unto  the  assumption  of  the  sub¬ 
stantial  adjunct  of  the  human  nature,  not  to  be  a  part,  whereof  his  person 
is  composed,  but  as  unto  its  subsistence  therein  by  virtue  of  a  substantial 
union.  Some  of  the  ancients,  I  confess,  speak  freely  of  the  composition 
of  the  person  of  Christ  in  and  by  the  two  natures,  the  divine  and  human. 
That  the  Son  of  God,  after  his  incarnation,  had  one  nature  composed  of 
the  Deity  and  humanity,  was  the  heresy  of  Apolinarius,  Eutiches  the 
Monothelites,  or  Monophysites,  condemned  by  all.  But  that  his  most 
simple  divine  nature,  and  the  human,  composed  properly  of  soul  and  body, 
did  compose  his  own  person,  or  that  it  was  composed  of  them,  they  con¬ 
stantly  affirmed :  Toj/  6s»  [J.£(7  LTTJV  KOI  dvBpU) TTWV,  KCITO.  TCIS  ypCKpaS  CVyKEiaOcU  (pd/X£V  £K 
T£  Trjs  k ad’  ripas  dvOpwiroTr]Tos  teXeuos,  ix&ca-i  Kara  r"  ttiiov  \6yov  Kal  ek  tS  tteQtivotos ,  e k 

©£«  Kara  cpvaiv  iiS ,  “  We  say  that  the  Mediator  betwixt  God  and  man  was 
composed  both  of  our  human  nature  in  perfection,  on  our  account,  accor¬ 
ding  to  the  Scriptures  ;  and  also,  of  the  Divine  nature  of  the  person  of  the 
Son  of  God,  according  to  his  own  word,”  saith  Cyril  of  Alexandria.  A 


PREFACE. 


xxxvii 

Sanctis  Patribus  aclunatione  ex  divinitate  et  humanitate  Christus 
Dominus  noster  compositus  prcedicatur.  Pet.  Diacon.  lib.  de  Incarnat. 
et  Grat.  Christi  ad  Fulgentium.  “  Our  Lord  Christ  was  preached,  by  the 
holy  fathers,  as  composed  of  the  divine  and  human  nature.”  And  the 
union  which  they  intended  by  this  composition  they  called  hui nv  <pvaiitfiv, 
because  it  was  of  divers  natures;  and  Ivugiv  Kara  avvQeacv,  an  union  of  com¬ 
position. 

But  because  there  neither  was,  nor  can  be  any  composition,  properly  so 
called,  of  the  divine  and  human  natures,  and  that  the  Son  of  God  was  a 
perfect  person  before  his  incarnation,  wherein  he  remained  what  he  was, 
and  was  made  what  he  was  not ;  the  expression  hath  been  forsaken  and 
avoided;  the  union  being  better  expressed  by  the  assumption  of  a  substan¬ 
tial  adjunct,  or  the  human  nature  into  personal  subsistence  with  the  Son 
of  God,  as  shall  be  afterwards  explained.  This  they  constantly  ad¬ 
mire  as  the  most  ineffable  effect  of  Divine  wisdom  and  grace ;  "o  aaapKog 

<rapK87cu,  b  \oyog  izaxvvcrai ,  b  aoparog  bporat,  b  dva(pr)g  \pr)\a<paT<xi,  S  axpovog  apx£Tcu,  b 

viog  Qev  viog  dvOporv  \iverai,  “He  who  is  without  flesh  is  incarnate,  the  Word 
is  embodied,  he  who  is  invisible  is  seen,  he  who  shines  in  heaven  is 
throughly  handled  on  earth,  he  who  is  from  eternity  begins,  the  Son  of 
God  is  become  the  Son  of  man,”  saith  Gregory  Nazianzen,  Orat.  12,  in 
admiration  of  this  mystery.  Hereby  God  communicates  all  things  unto 
us  from  his  own  glorious  fulness,  the  near  approaches  whereof  we  are  not 
able  to  bear.  So  is  it  illustrated  by  Eusebius,  Demonst.  Evang.  lib.  4.  cap. 

5,  &c.  vrcj  Si  rjXiy,  put  xai  avri)  ttosPoXt],  bpu  Si  Kara  avro  Kdrayagu  p£v  ctgpa , 

<p<x>T£i§£L  Si  dcpOaXpus,  cupr/v  Si  deppaivei,  mcuvei  Si  yw,  av%£i  Si  tyvTa,  k.  X.  et  yyv  wj  iv 
VTToQea£i  Xoye,  KaSbig  SpavoQbv  avrog  iavTOv  na/xcpvrig  r)\iog  gov  dvdpcoiroig  im  yrjg  ttoXei- 
T£V01T0,  bSbva  T0)V  ini  TY]g  yrjg  p£ivag  av  aSia<papov  iravrcov  aiWriSriv  iyipvx^v  byu,  kcu  aipv. 
Xcov  aOpwa  ra  re  (porog  irpoGPo'Sr]  Sia(pOapriGop£v(x)v.  The  sense  of  which  Words, 

with  some  that  follow  in  the  same  place,  is  unto  this  purpose:  “  By  the 
beams  of  the  sun,  light,  and  life,  andheat,  unto  the  procreation,  sustentation, 
refreshment  and  cherishing  of  all  things  are  communicated.  But  if  the  sun 
itself  should  come  down  unto  the  earth,  nothing  could  bear  its  heat  and  lus¬ 
tre  ;  our  eyes  would  not  be  enlightened,  but  darkened  by  its  glory,  and  all 
things  be  swallowed  up  and  consumed  by  its  greatness ;  whereas  through  the 
beams  of  it  every  thing  is  enlightened  and  kindly  refreshed.  So  is  it  with 
this  eternal  beam  or  brightness  of  the  Father’s  glory.  We  cannot  bear 
the  immediate  approach  of  the  divine  Being;  but  through  him  as  incar¬ 
nate  are  all  things  communicated  unto  us,  in  a  way  suited  unto  our  recep¬ 
tion  and  comprehension.” 

So  is  it  admired  by  Leo,  Serm.  3.  de  Nativilat.  Natura  humana  in 
Creatoris  societatem  assumpta  est:  non  ut  ille  habitator ,  et  ille  esset 
habitaculum  ;  sed  ut  naturce  alterce  sic  misceretur  altera ,  ut  quamvis 
alia  sit  quae  suscipitur ,  aliavero  quae  suscepit ,  in  tantam  tamen  unita- 
tem  conveniret  ulriusq  ;  diver  sit  as,  et  unus  idemq :  sitjilius ,  qui  se,  et 
secundum  quod  versus  est  homo ,  Patre  dicit  minor-em,  et  secundum 


XXXV111 


PREFACE. 


qiLod  verus  est  Deus  Patri  se  projitetur  cequalem.  “Human  nature  is 
assumed  into  the  society  of  the  Creator,  not  that  he  should  be  the  inhabi¬ 
tant,  and  that  the  habitation,  (that  is,  by  an  inhabitation  in  the  effects  of 
his  power  and  grace,  for  otherwise  the  fulness  of  the  Godhead  dwelt  in 
him  bodily)  but  that  one  nature  should  be  so  mingled  (that  is,  conjoined) 
with  the  other ;  that  although  that  be  of  one  kind  which  assumeth,  and 
that  of  another  which  is  assumed;  yet  the  diversity  of  them  both  should 
concur  in  such  an  unity  or  union,  as  that  it  is  one  and  the  same  Son,  who, 
as  he  was  a  true  man,  said  that  he  was  less  than  the  Father,  or  the  Father 
was  greater  than  he :  so  as  he  was  true  God,  professed  himself  equal  unto 
the  Father.”  See  also  August,  de  fide,  ad  Pet.  Diacon.cap.  17.  Justin- 
ianus  Imperator.  Epist.  ad  Hormisdam ,  Romce  Episcop. 

And  the  mystery  is  well  expressed  by  Maxientius,  Biblioih.  Pair.  par. 
prima.  Non  confundimus  naiurarum  diver  sit  at  em  j  veruntamen 
Christum  non  ut  tu  asserts  Deum  factum ,  sed  Deum  factum  Christum 
confitemur.  Quia  non  cum  pauper  esset,  dives  f actus  est,  sed  cum 
dives  esset ,  pauper  f actus  est ,  ut  nos  divites  faceret  ;  neq  ;  enim  cum 
esset  in  forma  servi,  formam  Dei  accepit;  sed  cum  esset  in  forma 
Dei,  formam  servi  accepit ;  similiter  etiam  nee,  cum  esset  caro,  Ver- 
bum  est  factum  ;  sed,  cum  esset  verbum  caro  factum  est.  “  We  do  not 
confound  the  diversity  of  the  natures,  howbeit  we  believe  not  what  you 
affirm,  that  Christ  was  made  God,  but  we  believe  that  God  was  made 
Christ.  For  he  was  not  made  rich  when  he  was  poor;  but  being 
rich,  he  was  made  poor,  that  he  might  make  us  rich.  He  did  not  take  the 
form  of  God,  when  he  was  in  the  form  of  a  servant ;  but  being  in  the  form 
of  God,  he  took  on  him  the  form  of  a  servant.  In  like  manner,  he  was 
not  made  the  Word  when  he  was  flesh;  but  being  the  Word,  he  was 
made  flesh.” 

And  Hierom,  speaking  of  the  effects  of  this  mystery,  Comment,  in 
Ezekiel ,  cap.  xlvi.  Nemiretur  Lector  si  idem  el  princeps  est  et  Sacer- 
dos,  etvitulus ,  et  aries,  et  agnus  ;  cumin  Scripturis  Sanctis  pro  varie- 
tate  causarum  legamus  eum  Dominum ,  et  Deum ,  et  hominem,  et  Pro- 
phelam,  et  virgam,  et  radio  em,  etfiorem,  etprincipem,  et  Regem  jus- 
turn,  et  Justiliam,  Apostolum,  et  Episcopum,  Brachium,  Servum,  An- 
gelum,  Pastorem,  F ilium ,  et  Unigenitum,  et  Primogenitum,  Ostium , 
Viam,  Sagittam,  Sapienticim,  etmulta  alia.  “Let  not  the  reader  won¬ 
der  if  he  find  one  and  the  same  to  be  the  Prince  and  Priest,  the  Bul¬ 
lock,  Ram,  and  Lamb ;  for  in  the  Scripture,  on  variety  of  causes,  we  find 
him  called  Lord,  God,  and  Man,  the  Prophet,  a  Rod,  and  the  Root,  the 
Flower,  Prince,  Judge,  and  righteous  King;  Righteousness,  the  Apos¬ 
tle  and  Bishop,  the  Arm  and  servant  of  God,  the  Angel,  the  Shepherd, 
the  Son,  the  only  Begotten,  the  first  Begotten,  the  Door,  the  Way,  the 
Arrow,  Wisdom,  and  sundry  other  things.”  And  Ennodius  hath,  as  it 
were,  turned  this  passage  of  Hierom  into  verse. 


PREFACE. 


XXXIX 


Cordia  domat,  qui  cuncta  videt,  quern  cuncta  tremiseunt; 

Fons,  via,  dextra,  lapis,  vitulus,  leo,  lucifer,  agnus  ; 

Janua,  spes,  virtus,  verbum,  sapientia,  vates, 

Ostia,  virgultum,  pastor,  mons,  rete,  columba, 

Flamma,  gigas,  aquila,  sponsus,  patientia,  nervus, 

Films,  excelsus,  Dominus,  Deus ;  omnia  Christus. 

In  natalem  Papes  Epiphanii. 

Quod  homo  est ,  esse  Christus  voluit;  ul  et  homo  possit  esse ,  quod 
Christus  est ,  saith  Cyprian,  de  Vanitat.  Judas.  And  Quod  est  Christus 
erimus  Christiania  si  Christum fuerimus  secuti ,  ibid.  And  he  explains  his 
mind  in  this  expression  by  way  ofadmiration,  Serm.  de  Eleomosyn.  Chris¬ 
tus  hominis  jitius  esse  voluit ,  ut  nos  jilios  Dei  facer  et  j  humiliavit  se,ut 
populum  qui  prius  j  a  ceb  at,  erigeret ;  vulneratus  estut  vutner as  nostra 
sanaret.  “  Christ  would  be  the  Son  of  man,  that  he  might  make  us  the 
sons  of  God;  he  humbled  himself,  that  he  might  lift  up  his  people,  that 
formerly  had  fallen ;  he  was  wounded  that  he  might  heal  our  wounds.” 

Chap.  IV.  That  he  was  the  foundation  of  all  the  holy  counsels  of  God, 
with  respect  unto  the  vocation,  sanctification,  justification,  and  eternal 
salvation  of  the  church,  is  in  the  next  place  at  large  declared.  And  he 
was  so  on  a  threefold  account.  (1.)  Of  the  ineffable  mutual  delight  of 
the  Father  and  the  Son.  in  those  counsels  from  all  eternity.  (2.)  As 
the  only  way  and  means  of  the  accomplishment  of  all  those  counsels,  and 
the  communication  of  their  effects  unto  the  eternal  glory  of  God.  (3.) 
As  he  was  in  his  own  person  as  incarnate,  the  idea  and  exemplar  in  the 
mind  of  God,  of  all  that  grace  and  glory  in  the  church,  which  was  design¬ 
ed  unto  it  in  those  eternal  counsels.  As  the  cause  of  all  good  unto  us, 
he  is  on  this  account  acknowledged  by  the  ancients. 

Ovrog  yovv  b  \oyog,  b  xplS *al  rn  si  vai  na\ai  r>p ag,  rjv  yap  iv  0£«,  Kal  ~u  sv  sivat. 
Ntty  Si  ini(pavri  dvdpcoiroi.i,  avToq  ovrog  b  \oyog,  b  povog  ay(p(t)  Qeog  re  Kai  dvOpcjirog,  airav- 

tcjv  fjfuv  aiTiog  ayaOcov,  saith  Clemens,  Adh.  ad  Genies .  “He  therefore 
is  the  Word,  the  cause  of  old  of  our  being,  for  he  was  in  God,  and  the 
cause  of  our  well-being.  But  now  he  halh  appeared  unto  men,  the  same 
eternal  Word,  who  alone  is  both  God  and  man,  and  unto  us  the  cause  of 
all  that  is  good.”  As  he  was  in  God  the  cause  of  our  being  and  well 
being  from  eternity;  he  was  the  foundation  of  the  divine  counsels  in  the 
way  explained ;  and  in  his  incarnation,  the  execution  of  them  all  was 
committed  unto  him,  that  through  him  all  actual  good,  all  the  fruits  of 
those  counsels,  might  be  communicated  unto  us. 

Chap.  V.  He  is  also  declared  in  the  next  place,  as  he  is  the  image  and 
great  representative  of  God,  even  the  Father,  unto  the  church.  On  what  va¬ 
rious  accounts  he  is  so  called  is  fully  declared  in  the  discourse  itself.  In  his 
divine  person,  as  he  was  the  only  begotten  of  the  Father  from  eternity,  he 
is  the  essential  image  of  the  Father,  by  the  generation  of  his  person,  and  the 
communication  of  the  divine  nature  unto  him  therein.  As  he  is  incarnate, 


xl 


PREFACE. 


he  is  both  in  his  own  entire  person  God  and  man,  and  in  the  administra¬ 
tion  of  his- office,  the  image  or  representative  of  the  nature  and  will  of 
God  unto  us,  as  is  fully  proved.  So  speaks  Clem.  Alexand.  Admonit.  ad 

GeTltGS  ;  f]  p cv  yap  tv  Oev  eikcjv  o  Xoyog  avrv,  Kai  vios  tv  vv  yvrjaios,  o  Osios  Xbyo f,  0w- 
roj  dpx^T  vttov  0coj,  etKWv  rat  Xoyv  b  dvQpwirog.  U  The  image  Ol  God  is  llis  OWn 
Word,  the  natural  Son  of  the  (eternal)  mind,  the  divine  word,  the  original 
light  of  light;  and  the  image  of  the  Word  is  man.”  And  the  same  author 
again,  Psedagog.  npoaMnov  tv  Qev  b  Xoyos ,  to  i pwrigsrai  b  Oeos  kul  yvcapigcrai. 
“  The  word  is  the  face,  the  countenance,  the  representation  of  God,  in 
whom  he  is  brought  to  light  and  made  known.”  As  he  is  in  his  divind 
person  his  eternal  essential  image,  so  in  his  incarnation,  as  the  teacher  of 
men,  lie  is  the  representative  image  of  God  unto  the  Church,  as  is  after¬ 
wards  declared. 

So  also  Hierom  expresseth  his  mind  herein,  Comment,  in  Psal.  66. 
Jlluminet  vultum  suum  super  nos  ;  Dei  facies  que  est  ?  utique  imago 
ejus.  Dicit  enim  apostolus  imaginem  Patris  esse  f  Hum  ;  ergo  ima¬ 
gine  sua  nos  illuminet  /  hoc  est ,  imaginem  suarn  f  Hum  illuminet  super 
nos;  ut  ipse  nos  illuminet ;  lux  enim  Patris  lux  f lii  est.  11  Let  him 
cause  his  face  to  shine  upon  us,  or  lift  up  the  light  of  his  countenance  upon 
us.  What  is  the  face  of  God,  even  his  image  ?  For  the  Apostle  says,  that 
the  Son  is  the  image  of  the  Father.  Wherefore  let  him  shine  on  us  with 
his  image  ;  that  is,  cause  his  Son,  who  is  his  image,  to  shine  upon  us,  that 
he  may  illuminate  us  ;  for  the  light  of  the  Father  and  of  the  Son  are  the 
same.”  Christ  being  the  image  of  God,  the  face  of  God  ;  in  him  is'God  re¬ 
presented  unto  us,  and  through  him  are  all  saving  benefits  communicated 
unto  them  that  believe. 

Eusebius  also  speaks  often  unto  this  purpose :  as  Demon.  Evangel. 

lib.  4.  Cap.  2.  ’Odev  elkotios  ol  xpv^poi  deoXoyuvres ,  6sov  yevrjrov  dvrov  dtrocpaivovaiv, 
ws  av  ras  dvEK<Ppa^v,  Kai  dirspivoriTV  Oeomros  povo  v  iv  dvr  to  (pepovra  rrjv  EiKiova,  6  i  hv  xai 
6eov  tivai  re  avrov  teal  Xeysdai  rris  -rtpos  to  irpoorov  £%opouoo£(os  xaPlv-  <C  Wherefore 
the  holy  oracles,  speaking  theologically,  or  teaching  divine  things,  do  right¬ 
ly  call  him  God  begotten  (of  the  Father),  as  he  who  alone  bears  in  him¬ 
self  the  image  of  the  ineffable  and  inconceivable  Deity.  Wherefore  he 
both  is,  and  is  called  God,  because  of  his  being  the  character,  similitude, 
or  image  of  him  who  is  the  first.”  The  divine  personality  of  Christ  con¬ 
sists  in  this,  that  the  whole  divine  nature  being  communicated  unto  him 
by  eternal  generation,  he  is  the  image  of  God,  even  the  Father,  by  whom 
he  is  represented  unto  us.  See  the  same  hook,  chap.  7,  to  the  same  purpose. 
Also  De  Ecclesiast.  Theol.  contra  Marcell.  lib.  2.  cap.  17. 

Clemens  abounds  much  in  the  affirmation  of  this  truth  concerning  the 
person  of  Christ,  and  we  may  yet  add,  from  a  multitude  to  the  same  pur¬ 
pose,  one  or  more  testimonies  from  him.  Treating  of  Christ,  as  the 
teacher  of  all  men  (his  aiSaywyos,)  he  affirms  that  he  is  Oeos  tv  dvOpa-v  aXv 
uari)  l'  God  in  the  figure  or  form  ol  man;”  axpavT°S  narpiKCO  OEXrjpan  SiaKovo c, 
Xoyos,  0£O$,  b  tv  narpt ,  b  Ik  Se^iojv  tv  narpos j  ovv  Kal  too  ax^PaTl  (  impolluted, 


PREFACE. 


xli 


serving  the  will  of  the  Father,  the  Word,  God,  who  is  in  the  Father,  on 
the  right  hand  of  the  Father,  and  in  or  with  the  form  of  God.  o vtos  fi/nv 

SLKUV  ri  (XKaXlS(j}TOS,  THTO  TTOVTl  Bcvtl  n£ipa.TEOV  £%0[JL01V V  Tr]V  IpVXIV.  “  He  is  tile  im¬ 
age  (of  God)  unto  us,  wherein  there  is  no  blemish,  and  with  all  our  strength 
are  we  to  endeavour  to  render  ourselves  like  unto  him;”  this  is  the  great 
end  of  his  being  the  representative  image  of  God  unto  us.  And  Slromat. 

lib.  4.  'O  ptra  ovv  Osos  avanofieiKTOs  wi/,  ovk  iiris'ripovtKos.  'O  Si.  vios  uo(pta  tij 
ls-i  teal  hius-ripri,  teal  dXrjOEia,  kcu  baa  d\\a  twtoi  cvyysvrj.  “As  God  (absolutely) 
falls  not  under  demonstration,  (that  is,  cannot  perfectly  be  declared)  so 
he  doth  not  (immediately)  effect,  or  teach  us  knowledge.  But  the  Son  is 
wisdom  and  knowledge,  and  truth  unto  us,  and  every  thing  which  is  cog¬ 
nate  hereunto.  For  in  and  by  him  doth  God  teach  us,  and  represent  him¬ 
self  unto  us.” 

Chap.  VII.  Upon  the  glory  of  this  divine  person  of  Christ  depends 
the  efficacy  of  all  his  offices  ;  an  especial  demonstration  whereof  is  given 
in  his  prophetical  office.  So  it  is  well  expressed  by  Irenseus :  Qui  nil 
molitur  inepte,  lib.  1.  cap.  1.  Non  enim  aliter  nos  discere  pot eramus  qae 
sunt  Dei ,  nisi  Magister  noster  verbum  existens,  homo  f actus  fuisset. 
Neque  enim  alius  poterat  ennarrare  nobis  quee  sunt  Patris ,  nisi  pro- 
prium  ipsius  verbum.  Quis  enim  alius  cognovit  sensum  Domini  ? 
aut  quis  alius  ejus  consiliarius  f actus  est  ?  Neque  rursus  nos  aliter 
discere  potercimus ,  nisi  Magistrum  nostrum  videntes ,  et  per  auditum 
nostrum  vocem  ejus  precipientes ,  uti  imitator es  quidem  operum^  fac¬ 
tor  es  autem  sermonum  ejus  facti ,  communionem  habeamus  cum  ipso. 
“We  could  not  otherwise  have  learned  the  things  of  God,  unless  our 
Master  being  and  continuing  the  (eternal)  W ord,  had  been  made  man.  For 
no  other  could  declareunto  us  the  things  of  God,  but  his  own  proper  Word. 
For  who  else  hath  known  the  mind  of  the  Lord?  or  who  else  hath  been 
his  counsellor?  Neither  on  the  other  side  could  we  otherwise  have  learn¬ 
ed,  unless  we  had  seen  our  Master,  and  heard  his  voice,  (in  his  incarna¬ 
tion  and  ministry)  whereby  following  his  works,  and  yielding  obedience 
unto  his  doctrine,  we  may  have  communion  with  himself.” 

I  do  perceive,  that  if  I  should  proceed  with  the  same  kind  of  attestations 
unto  the  doctrine  of  all  the  chapters  in  the  ensuing  discourse,  this  preface 
would  be  drawn  forth  unto  a  greater  length  than  was  ever  designed  unto 
it,  or  is  convenient  for  it.  I  shall  therefore  choose  out  one  or  two  in¬ 
stances  more,  to  give  a  specimen  of  the  concurrence  of  the  ancient  church 
in  the  doctrine  declared  in  them,  and  so  put  a  close  unto  it. 

Chap.  IX.  In  the  ninth  chapter,  and  those  following,  we  treat  of  the 
divine  honour  that  is  due  unto  the  person  of  Christ,  expressed  in  adoration, 
invocation,  and  obedience,  proceeding  from  faith  and  love.  And  the 
foundation  of  the  whole  is  laid  in  the  discovery  of  the  true  nature  and 
causes  of  that  honour:  and  three  things  are  designed  unto  confirmation 
herein.  (1.)  That  the  divine  nature,  which  is  individually  the  same  in 
each  person  of  the  holy  Trinity,  is  the  proper  formal  object  of  all  divine 

6 


xlii 


PREFACE. 


worship,  in  adoration  and  invocation.  Wherefore  no  one  person  is  or 
can  be  worshipped,  but  in  the  same  individual  act  of  worship  each  person 
is  equally  worshipped  and  atiored.  (2.)  That  it  is  lawful  to  direct  divine 
honour,  worship  and  invocation  unto  any  person,  in  the  use  of  his  peculiar 
name,  the  Father,  Son,  or  Spirit ;  or  unto  them  altogether:  but  to  make 
any  request  unto  one  person,  and  immediately  the  same  unto  another,  is 
not  exemplified  in  the  Scripture  ;  nor  among  the  ancient  writers  of  the 
church.  (3.)  That  the  person  of  Christ  as  God-man  is  the  proper  object 
of  all  divine  honour  and  worship,  on  the  account  of  his  divine  nature  : 
and  all  that  he  did  in  his  human  nature,  are  motives  thereunto. 

The  first  of  these  is  the  constant  doctrine  of  the  whole  ancient  church, 
namely,  That  whether  (for  instance  in  our  solemn  prayers  and  invocations) 
we  call  expressly  on  the  name  of  the  Father,  or  of  the  Son,  or  of  the  Holy 
Spirit ;  whether  we  do  it  absolutely  or  relatively,  that  is,  with  respect  un¬ 
to  the  relation  of  one  person  to  the  other ;  as  calling  on  God  as  the  Father 
of  our  Lord  Jesus  Christ ;  on  Christ  as  the  Son  of  his  love ;  on  the  Holy 
Spirit  as  proceeding  from  them  both,  we  do  formally  invocate  and  call  on 
the  divine  nature,  and  consequently  the  whole  Trinity,  and  each  person 
therein.  This  truth  they  principally  confirmed  with  the  form  of  our  ini¬ 
tiation  into  Christ  at  baptism ;  I  baptize  thee  in  the  name  of  the  F ather,  and 
of  the  Son,  and  of  the  Holy  Ghost.  For  as  there  is  contained  therein  the 
sum  of  all  divine  honour,  so  it  is  directed  unto  the  same  name,  not  the 
names  of  the  Father,  Son,  and  Spirit,  which  is  the  same  deity  or  divine 
nature  alone. 

So  speak  the  fathers  of  the  second  general  council  in  their  letters  unto 
the  bishops  of  the  west,  as  they  are  expressed  in  Theodoret.  lib.  5.  cap.  9. 
TlllS  form  of  baptism  teacheth  US,  IIts'£'U£iJ’'  ft?  to  dvopa  tv  naTpog,  Kai  TV  viv ,  kcu 
tv  ay iv  irvevpaTog ,  (jr)\aSrj,  Oeotyjtos  te  /cat  SwapEcvg  /cat  vaiag  /ttaj  tv  iraTpog,  /cat  tv  viv ,  /cat 
tv  ay  iv  irvevyaTOS ,  ir£nis-Evop£vr)g,  bpoTipv  ttjs  a£iag,  /cat  avviSiv  tvs  /3aci\eias,  iv  rpicn 

reXeias  bnos-aaeaL.  “  To  believe  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost ;  seeing  that  the  Deity,  substance  and  power  of 
the  Father,  Son,  and  Holy  Spirit,  is  one  and  the  same,  their  dignity  equal, 
their  kingdom  co-eternal  in  three  perfect  persons.”  In  nomini  dixit ,  non 
nominibus ,  ergo  non  aliud  nomen  patris  est ,  &c.  quia  unus  Dcus ,  Am- 
brOS.  De  Spirit.  Sanct.  lib.  1.  Cap.  14.  ’ Ovopa  di  Kaivov  t wv  Tpuov  iv,  ^dso^rig. 

“  The  one  name  common  to  three  is  the  Deity.”  Gregor.  Nazianzen. 
Orat.  40.  Hence  Austin  gives  it  as  a  rule  in  speaking  of  the  Holy  Tri¬ 
nity  ;  Quandounus  trium  in  aliquo  opera  nominatur ,  universa  operari 
Trinitas  intelligitur ,  Enchired.  cap.  38.  “  When  one  person  ot  three  is 

named  in  any  work,  the  whole  Trinity  is  to  be  understood  to  effect  it.” 
There  is  one  Lord,  one  faith,  one  baptism,  according  to  the  Scriptures. 
Wherefore  as  there  is  one  faith  in  Christ,  and  one  baptism  of  truth,  al¬ 
though  we  are  baptised,  and  believe  in  the  Father,  Son,  and  Spirit,  xara  r" 

avriv,  oipai,  Tpoirov  xal  \oyo vt  pia  xpoaicvvriaEL,  rj  rrarpog,  /cat  ivavdptonriaavTos  viv,  Kal  ayia 

nvivyaros.  “  So  plainly  in  my  judgment  there  is  one  and  the  same  adora- 


PREFACE. 


xliii 


A  ‘ 

tion  of  the  Father,  the  Son  incarnate,  and  the  Holy  Spirit.”  Cyril.  Alex, 
de  Recta  Fide ,  cap.  32. 

And  this  they  professed  themselves  to  hold  and  believe  in  that  ancient 
doxolo  ry  which  was  first  invented  to  decry  the  Arian  heresy  :  “  Glory  be 
to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost.”  The  same  glory 
in  every  individual  act  of  its  assignation  or  ascription,  is  directed  unto 
each  person  jointly  and  distinctly,  on  the  account  of  the  same  divine  na¬ 
ture  in  each  of  them.  I  need  not  produce  any  testimonies  in  the  farther 
confirmation  hereof:  for  in  all  their  writings  against  the  Arians,  they  ex¬ 
pressly  and  constantly  contend  that  the  holy  Trinity,  that  is,  the  divine 
nature  in  three  persons,  is  the  individual  object  of  all  divine  adoration,  in¬ 
vocation,  and  all  religious  worship  ;  and  that  by  whatever  personal  name, 
as  the  Father,  Son,  or  Spirit,  we  call  on  God,  it  is  God  absolutely  who  is 
adored,  and  each  person  participant  of  the  same  nature.  See  August,  lib. 
con.  Serm.  Arian.  cap.  35.  and  Epist.  66.  ad  Maximum. 

For  the  second  thing,  or  the  invocation  of  God  by  any  personal  name, 
or  by  the  conjunction  of  the  distinct  names  of  the  Father,  Son,  and  Holy 
Spirit  together,  nothing  occurs  more  frequently  among  them.  Yea,  it  is 
common  to  find  in  their  writings,  prayers  begun  unto  one  person,  and 
ended  in  the  name  of  another ;  yea,  begun  unto  Christ,  and  closed  in  the 
name  of  his  only  begotten  Son  :  it  being  one  and  the  same  divine  nature 
that  is  called  on.  Yea,  the  Schoolmen  do  generally  deny  that  the  persons 
of  the  holy  Trinity,  under  the  consideration  of  the  formal  reason  which  is 
constitutive  of  their  personality,  are  the  formal  object  and  term  of  divine 
worship;  but  in  the  worship  of  one  they  are  all  worshipped  as  one  God 
over  all  blessed  for  ever.  See  Aquin.  22.  q.  81.  a.  3.  ad  prima:  and 
q.  84.  a.  1.  ad  tertium.  Alexand.  Alens.  p.  3.  q.  30.  m.  1.  a.  3. 

But  yet,  although  we  may  call  on  God  in  and  by  the  name,  of  any  di¬ 
vine  person,  or  enumerate  at  once  each  person  (&  rpia$  dyia  dpiQpttnevri,  rpias 
tv  tvi  dvojian  dptdixufxevri,  Epiph.  Ancorat.  8.  22.)  “  O  holy  Three  enumer¬ 

ate,  Three  numbered  in  one  name.”  It  doth  not  follow  that  we  may  make 
a  request  in  our  prayers  unto  one  person,  and  then  immediately  repeat  it 
unto  another  ;  for  it  would  thence  follow  that  the  person  unto  whom  we 
make  that  request  in  the  second  place  was  not  invocated,  nor  called  on, 
not  equally  adored  with  him  who  was  so  called  on  in  the  first  place,  al¬ 
though  the  divine  nature  is  the  object  of  all  religious  invocation,  which  is 
the  same  in  each  person.  Wherefore  in  our  divine  invocation  we  name 
and  fix  our  thoughts  distinctly  on  any  person,  according  as  our  souls  are 
affected  with  the  distinct  operations  of  each  person  in  grace  towards  us. 

For  what  concerns,  in  the  third  place,  the  ascription  of  divine  honour  in 
adoration  and  invocation  unto  the  person  of  Christ ;  it  is  that  which  they 
principally  contended  for,  and  argued  for  in  all  their  writings  against  the 
Arians. 

Evidences  of  infinite  wisdom  in  the  constitution  of  the  person  of  Christ, 
and  rational  discoveries  of  the  condecencies  therein,  unto  the  exaltation  of 


xliv 


PREFACE. 


all  the  other  glorious  properties  of  the  divine  nature,  are  also  treated  of. 
Herein  we  consider  the  incarnation  of  the  Son  of  God  with  respect  unto 
the  recovery  and  salvation  of  the  church  alone.  Some  have  contended 
that  he  should  have  been  incarnate,  had  man  never  fallen  or  sinned.  Of 
them  are  Rupertus,  lib.  3.  De  gloria  et  honor e  filii  hominis.  “  Of  the 
honour  and  glory  ot  the  Son  of  man.”  Albertus  Magnus,  in  3  distinct. 
10.  A.  4.  Petrus  Galatinus,  lib.  3.  cap.  4;  as  are  Scotus,  Halensis,  and 
others,  whom  Osiander  followed.  The  same  is  affirmed  by  Socinus  con¬ 
cerning  the  birth  of  that  man,  which  alone  he  fancied  him  to  be,  as  I  have 
elsewhere  declared  ;  but  I  have  disproved  this  figment  at  large.  Many  of 
the  ancients  have  laboured  in  this  argument,  of  the  necessity  of  the  eter¬ 
nal  Word,  and  the  eondecencies  unto  divine  wisdom  therein.  See  Iren- 
cbus,  lib.  3.  cap.  20,  21.  Eusebius ,  Demonst.  Evangel,  lib .  4.  cap.  1 
— 4,  <fyc.  Cyril.  Alexand.  lib.  5.  cap.  7.  lib.  1.  de  fide  ad  Regin. 
Chrysostome ,  Homil.  19.  in  Johan ,  et  in  cap.  8.  ad  Rom.  Serm.  18.  Au¬ 
gustin ,  de  Trinit.  lib.  13.  cap.  13 — 20.  Leo ,  Epist.  13,  18.  Sermo.  de 
Nativit.  1,  4,  10.  Basil,  in  Psal.  48.  Albinus,  lib.  1.  in  Johan,  cap.  11. 
Damascen.  lib.  3.  def.de ,  cap.  15,  19.  Anselm ,  quod  Deus  lwmofib. 
duo.  Guil.  Parisian  sis,  lib.  cur  Deus  homo.  Some  especial  testimonies 
we  may  produce  in  confirmation  of  what  we  have  discoursed  in  the  places 
directed  unto.  There  is  one  of  them,  one  of  the  most  ancient,  the  most 
learned,  and  most  holy  of  them,  who  hath  so  fully  delivered  his  thoughts 
concerning  this  mystery,  as  that  I  shall  principally  make  use  of  his  testi¬ 
mony  herein. 

It  belonged  unto  the  wisdom  and  righteousness  of  God,  that  Satan 
should  be  conquered  and  subdued  in  and  by  the  same  nature  which  he  had 
prevailed  against  by  his  suggestion  and  temptation.  To  this  purpose  that 
holy  writer  speaks,  lib.  3.  cap.  20.  which,  because  his  wTords  are  cited  by 
Theodoret,  Dial.  2.  I  shall  transcribe  them  from  thence,  as  free  from  the 
injuries  of  his  barbarous  translator :  'iivwaev  vv  k<xO cos  irpoe^apev  r'  dv6po)nov 

to)  Beco,  el  yap  pr)  dvQpionos  rjviKricnv  r'  dvTnra\ov  tv  dvdponru,  ovk  av  dixauos  eviKtjdrj 
b  £%0poj,  ira\t.vTE ,  el  pr]  o  Beos  edaiprjaaTO  rr]v  tuvrrjpiav,  ovk  av  0eSaio)s  exop^v  uvmv , 
Kat  el  ur]  Gvvrjvodr]  b  avOpooiros  to)  Beo)  ovk  av  f]Svv9r]  i rerax^iv  Trig  acpOapoiag.  ’E&:t 
yap  r”  puriTT] v  to  6eu  re  Kat  avQpo)no)v,  Sia  ms  idias  npos  EKarepvs  oIkeiottjtos  els  <pi- 

\iav  Kal  dpovoiav  t&s  dp^wrepus  awrjyayeiv.  W ords  plainly  divine,  an  illustri- 
ous  testimony  of  the  faith  of  the  ancientchurch,  and  expressive  of  the  prin¬ 
cipal  mystery  of  the  gospel.  “  Wffierefore,  as  we  said  before,  he  united  man 
unto  God.  For  if  man  had  not  overcome  the  adversary  of  men,  the  enemy 
had  not  been  justly  conquered.  And,  on  the  other  hand,  if  God  had  not  given 
and  granted  salvation,  we  could  never  have  a  firm  undefeasible  possession 
of  it.  And  if  man  had  not  been  united  unto  God,  he  could  not  have  been 
partaker  of  immortality.  It  behoved,  therefore,  the  Mediator  between  God 
and  man,  by  his  own  participation  of  the  nature  of  each  of  them,  to  bring 
them  both  into  friendship  and  agreement  with  each  other.”  And  to  the 
same  purpose,  speaking  of  the  wisdom  of  God  in  our  redemption  by  Christ, 


PREFACE. 


xlv 


with  respect  unto  the  conquest  of  the  devil,  lib.  5.  cap.  1.  Potens  in  om¬ 
nibus  Dei  Verbum ,  et  non  deficiens  in  sua  justitia,  juste  etiam  adver- 
sus  ipsam  conversus  est ,  apostasia/m,  ea  quce  sunt  redimens ,  ab  eo,  non 
cum  vi,  quemadmodum  ille  initio  dominabitur  nostri ,  ea  quce  non  erant 
sua  insatiabiliter  rapiens.  Suoigitur  sanguine  redimente  nos  Domino , 
et  dante  animam  suampro  anima  nostra ,  et  carnem  suam  pro  carnibus 
nostris,  &c.  Again  divinely  :  “  T lie  all-powerful  Word  of  God,  no  way 

defective  in  righteousness,  set  himself  against  the  apostacy  justly  also; 
redeeming  from  him,  (Satan,  the  head  of  the  apostacy),  the  things  which 
were  his  own  ;  not  with  force,  as  he  bare  rule  over  us,  insatiably  making 
rapine  of  what  was  not  his  own.  Buthe  the  Lord  redeeming  us  with 
his  own  blood,  giving  his  soul  for  our  souls,  and  his  flesh  for  ours,  wrought 
out  our  deliverance.”  These  things  are  at  large  insisted  on  in  the  ensuing 
discourse.  ' 

It  belongs  unto  this  great  mystery,  and  is  a  fruit  of  divine  wisdom,  that 
our  deliverance  would  be  wrought  in  and  by  the  same  nature,  wherein  and 
whereby  we  were  ruined.  The  reasons  hereof,  and  the  glory  of  God 
therein,  are  at  large  discoursed  in  the  ensuing  treatise.  To  the  same  pur¬ 
pose  speaks  the  same  holy  writer,  lib.  5.  cap.  14.  Non  in  semetipso  reca- 
pitulasset  hcec  Dominus ,  nisi  ipse  caro  et  sanguis  secundum  principa- 
lem  plasmationem,  j actus  fuisset;  salvans  in  semetipso  in  fine ,  Mud 
quod  perierat  in  principio  in  Adam.  Si  autem  ob  alteram  quondam 
dispositionem  Dominus  incar natus  est ,  et  ex  altera  substantia  carnem, 
attul.it ,  non  ergo  in  semitipso  recapitulatus  est  hominem ,  adhuc  etiam 
nec  caro  did  potest — habuit  ergo  et  ipse  carnem  el  sanguinem ,  non  al¬ 
teram  quondam ,  sed  ipsam  princi pal  em  Patris plasmationam  in  se  re- 
capitulans ,  exquirens  id  quod  perierat.  And  to  the  same  purpose,  lib. 
5.  cap.  1.  Neque  enim  vere  esset  sanguinem  et  carnem  habeas ,  per 
quam  nos  redcmit,  nisi  antiquam  plasmationem  adce  in  scipsum  reca - 
pitulasset.  That  which  these  passages  give  testimony  unto,  is  what  we 
have  discoursed  concerning  the  necessity  of  our  redemption  in  and  by 
the  nature  that  sinned ;  and  yet  withal  that  it  should  be  free  from  all  that 
contagion  which  invaded  our  nature  by  the  fall.  And  these  things  are  di¬ 
vinely  expressed.  “  Our  Lord  (saith  he)  had  not  gathered  up  these  things 
in  himself,  had  not  he  been  made  flesh  and  blood,  according  unto  its  origi¬ 
nal  creation.”  (The  reader  may  observe,  that  none  of  the  ancient  writers 
do  so  frequently  express  the  fall  of  Adam,  by  our  apostacy  from  God  and 
our  recovery  by  a  recapitulation  in  Christ,  as  Irenseus  doth.  His  recapitu¬ 
lation  being  nothing  but  the  avaK£<pa\cua)<ns ,  or  gathering  up  in  the  head, 
mentioned  by  the  Apostle,  Eph.  i.  10.  And  he  here  affirms,  that  unto  this 
end  the  word  was  made  flesh,  secundum,  principalem  plasmationem,  as 
his  words  are  rendered ;  that  is,  plainly  the  original  creation  of  our  nature, 
in  innocency,  uprightness,  purity,  and  righteousness.)  “  So  he  saved 
himself  in  the  end,  what  perished  in  Adam  at  the  beginning.  (The  same 


xlvi 


PREFACE. 


nature,  in  and  by  the  same  nature.)  For  if  the  Lord  had  been  incarnate, 
for  any  other  disposition,  (that  is,  cause,  reason,  or  end,)  and  had  brought 
flesh  from  any  other  substance,  (that  is,  ccelestial  or  setherial,  as  the 
Gnostics  imagined,)  he  had  not  recovered  men,  brought  our  nature  into  an 
head  in  himself,  nor  could  he  have  been  said  to  be  flesh.  He  therefore  him¬ 
self  had  flesh  and  blood,  not  of  any  other  kind  ;  but  he  took  to  himself  that 
which  was  originally  created  of  the  Father,  seeking  that  which  was  lost.” 
The  same  is  observed  by  Austin,  lib.  de  fide,  ad  Pctrum  Diaconum. 
Sic  igitur  Christian  Dei  Filium ,  id  est ,  imam  ex  Trinitate  personam, 
Deum  verum  crede ,  at  divinitatem  ejus  de  natiua  Patris  natarn  esse 
non  dubites ;  et  sic  earn  verum  hominem  crede ,  et  ejus  carnem ,  non 
ccelestis ,  nonaerice ,  non  alterius  cujusquamputes  esse  natures ,  sed  ejus 
cujus  est  omnium  car o  ;  id  est ,  quam  ipse  Deus ,  homini  primo  de  terra 
plasma, vit,  et  cceteris  hominibus  plasmat.  “  So  believe  Christ  the  Son 
of  God,  that  is,  one  person  of  the  Trinity,  to  be  the  true  God,  that  you 
doubt  not  but  that  his  divinity  was  born  (by  eternal  generation  )  of  the  nature 
of  the  Father;  and  so  believe  him  to  be  a  true  man,  that  you  suppose  not 
his  flesh  to  be  aerial,  or  heavenly,  or  of  any  other  nature,  but  of  that  which 
is  the  flesh  of  all  men  ;  that  is,  which  God  himself  formed  in  the  first  man 
of  the  earth,  and  which  he  forms  in  all  other  men.”  That  which  he 
speaks  of  one  person  of  the  Trinity,  hath  respect  unto  the  heretical  opin¬ 
ion  of  Hormisda  the  bishop  of  Rome,  who  contended  that  it  was  unlawful 
to  say  that  one  person  of  the  Trinity  was  incarnate  ;  and  persecuted  some 
Scythian  monks,  men  not  unlearned,  about  it,  who  were  strenuously  de¬ 
fended  by  Maxentius  one  of  them. 

It  carrieth  in  it  a  great  condecency  unto  divine  wisdom,  that  man  should 
be  restored  unto  the  image  of  God,  by  him  who  was  the  essential  image 
of  the  Father,  as  it  is  declared  in  our  discourse  :  and  that  he  was  made 
like  unto  us,  that  we  might  be  made  like  unto  him,  and  unto  God  through 
him.  So  speaks  the  same  Irenaeus,  lib.  5.  Prsefat.  Verbum  Dei  Jesus 
Christus ,  qui  propter  immensam  suam  dilectionem,  f actus  est ,  quod 
sumus  nos ,  ulnosperficeret  quod  est  ipse.  “  Jesus  Christ  the  word  of  God, 
who  from  his  own  infinite  love,  was  made  what  we  are,  that  he  might 
make  us  what  he  is;  that  is,  by  the  restoration  of  the  image  of  God  in  us.” 
And  again,  lib.  3.  cap.  20.  Filius  Dei  existens  apud  Patrem ,  et  homo 
factus ,  longam  hominum  expositionem  in  scipso ,  recapilulavit  ;  in 
compendio  nobis ,  salutem  preestans ,  ut  quod  perdideramus  in  Adam ,  id 
est ,  secundum  imaginem,  et  similitudinem ,  esse  Dei ,  hoc  in  Christo  Je- 
su  reciperemus ,  quia  enim  non  erat  possibile  qui  semel  victus  fuerat 
et  elifius  per  inobedientiam ,  replasmare  et  obtinere  bravium  victories  ; 
iterum  autem,  impossibile  erat  ut  salutem  perciperet ,  qui  sub  peccato 
ceciderat ,  utraque  operatus  est  filius  verbum  Dei  existens ,  a  Patre 
descendens  et  incarnatus ,  usque  ad  mortem  descendens ,  et  dispensa- 
tionem  consummans  salutis  nostree.  “Being  the  Son  of  God  with  the 
Father,  and  being  made  man,  he  reconciled  or  gathered  up  in  himself,  the 


PREFACE. 


xlvii 


long  continued  exposing  of  men  (unto  sin  and  judgment,)  bringing  in 
salvation  in  this  compendious  way,  in  this  summary  of  it,  that  what  we 
had  lost  in  Adam,  that  is,  our  being  in  the  image  and  likeness  of  God; 
that  we  should  recover  in  Christ.  For  it  was  not  possible  that  man,  that 
had  been  once  conquered  and  broken  by  disobedience,  should  (by  him¬ 
self)  be  reformed,  and  obtain  the  crown  of  victory;  nor  was  it  again  pos¬ 
sible  that  he  should  recover  salvation  who  had  fallen  under  sin.  Both 
were  wrought  by  the  Son,  the  Word  of  God,  who,  descending  from  the 
Father,  and  being  incarnate,  submitted  himself  to  death,  perfecting  the 
dispensation  of  our  salvation.” 

And  Clemens  Alexandrinus  to  the  same  purpose,  Adhort.  ad,.  Genies , 

Nat  (pri/xi  b  ^oyog  b  tv  Qev  dv&pojiroi  ytvopEvos,  iva  81  xai  crv  irapa  avOpwirv  padrn,  irri  7 Tore 

apa  dvOpwnos  yevrirai  0£oj.  “The  Word  of  God  was  made  man,  that  thou 
mightest  learn  of  a  man  how  man  may  become  (as)  God.”  And  Ambrose, 
in  Psal.  cxviii.  Octon.  8.  Imago  id  est,  verbum  Dei ,  ad  eum  qui  est 
ad  imaginem  hoc  est ,  hominem.  venit ,  et  qucerat  imago  eum  qui  est  ad 
similitudinem ,  ut  iterum  signet ,  ut  iterum  conjirmet ,  qui  amisit  quod 
accepit.  “  The  image  of  God,  that  is,  the  word  of  God,  came  into  him 
who  was  after  the  image  of  God,  that  is  man.  And  this  image  of  God 
seeks  him  who  is  after  the  image  of  God,  that  he  might  seal  him  with  it 
again,  and  confirm  him,  because  he  had  lost  that  which  he  had  receiv¬ 
ed.”  And  Austin  in  one  instance  gives  a  rational  account  why  it  was 
condecent  unto  divine  wisdom,  that  the  Son,  and  not  the  Father  or  the 
Holy  Spirit,  should  be  incarnate ;  which  we  also  inquire  into,  lib.  de  Defini¬ 
tion.  Orthodoxis ,  cap.  2.  Non  Pater  carnem  assumpsit ,  neque  Spiri- 
tus  Sanctus ,  sed  Filius  tantum ;  ut  qui  erat  in  divinitate  Dei  Patris 
Filius  ipse  feret  in  homine ,  hominis  matris  Filius  ;  ne  Filii  nomen  ad 
alterum  transirit,  qui  non  esset  ceterna  nativit ate  Filius.  “The  Fa¬ 
ther  did  not  assume  flesh,  nor  the  Holy  Spirit,  but  the  Son  only  ;  that  he 
who  in  the  Deity  was  the  Son  of  the  Father,  should  be  made  the  Son  of 
man,  in  his  mother  of  human  race ;  that  the  name  of  the  Son  should  not 
pass  unto  any  other,  who  was  not  the  Son  by  an  eternal  nativity.” 

I  shall  close  with  one  meditation  of  the  same  author,  concerning  the  wis¬ 
dom  and  righteousness  of  God  in  this  mystery.  Enchirid.  ad  Laurent, 
cap.  99.  Vide — universum  genus  humanum  tarn  justo  judicio  divino 
in  apostatica  radice  damnatum ,  ut  eliam  si  nullus  inde  liberaretur , 
nemo  recte  possit  Dei  vituperare  justitiam  ;  et  qui  liber antur,  sic  opor- 
tuisse  liberari ,  ut  ex  pluribus  non  liberatis ,  atque  damnatione  justis- 
sima  derelictis ,  ostenderetur ,  quod  meruisset  universa  conspersio ,  et 
quo  etiam  istos  debitum  judicium  Dei  duceret ,  nisi  ejus  indebita  mi- 
sericordia  subveniret.  ‘‘Behold,  the  whole  race  of  mankind  by  the  just 
judgment  of  God  so  condemned  in  the  apostatical  root,  that  if  no  one  were 
thence  delivered,  yet  no  man  could  rightly  complain  of  the  justice  of  God ; 
and  that  those  who  were  freed,  ought  so  to  be  freed,  that  from  the  greater 
number  who  are  not  freed,  but  left  under  most  righteous  condemnation,  it 


xlviii 


PREFACE. 

might  be  manifest  what  the  whole  mass  had  deserved,  and  whether  the 
judgment  of  God  due  unto  them  would  lead  them,  if  his  mercy,  which 
was  not  due,  did  not  relieve  them.”  The  reader  may  see  what  is  discoursed 
unto  these  purposes  :  and  because  the  great  end  of  the  description  given 
of  the  person  of  Christ,  is  that  we  may  love  him,  and  thereby  be  trans¬ 
formed  into  his  image.  I  shall  close  this  preface  with  the  words  of  Hieron, 
concerning  that  divine  love  unto  Christ  which  is  at  large  declared.  Sive 
legos,  saith  he,  sive  scribas,  sive  vigiles,  sive  dormias^amor  tibi  semper 
buccina  in  auribus  sonet ;  hie  lituus  excitel  animam  tuam ,  hoc  amove 
furebundus  ;  quaere  in  lecto  tuo ,  quern  desiderat  animo  tuo.  Epist.  ad 
Pamach,  cap.  4.  “  Whether  thou  readest  or  writest,  whether  thou  watch- 
est  or  sleepest,  let  the  voice  of  love  (to  Christ)  sound  in  thine  ears;  let 
this  trumpet  stir  up  thy  soul;  being  overpowered,  (brought  into  an  ec- 
stacy)  with  this  love,  seek  him  on  thy  bed,  whom  thy  soul  desireth  and 
longeth  for.” 


XP  I  2  T  0  AO  n  A: 

OR, 

A  DECLARATION 

OF  THE 

GLORIOUS  MYSTERY 

OF  THE 

PERSON  OF  CHRIST,  &c. 


CHAP.  L 

Peter’s  confession,  Matth.  xvi.  16.  conceits  of  the  pa* 

PISTS  thereon,  the  substance  and  excellency  of 

THAT  CONFESSION. 

Our  blessed  Saviour  inquiring  of  his  disciples  their  apprehen¬ 
sions  concerning  his  person,  and  their  faith  in  him,  Simon 
Peter,  as  he  was  usually  the  forwardest  on  all  such  occasions, 
through  his  peculiar  endowments  of  faith  and  zeal,  returns  an 
answer  in  the  name  of  them  all,  Matt.  xvi.  16.  1  And  Simon 

Peter  answered  and  said,  Thou  art  Christ  the  Son  of  the  living 
God.5 

Baronins,  and  sundry  others  of  the  Roman  church,  do 
affirm,  that  the  Lord  Christ  herein  did  prescribe  the  ‘form  of  a 
general  council.  For  here,5  say  they,  ‘  the  principal  article  of 
our  Christian  faith  was  declared  and  determined  by  Peter, 
whereunto  all  the  rest  of  the  apostles,5  as  in  duty  they  were 
obliged,  ‘  did  give  their  consent  and  suffrage.5  This  was  done, 
as  they  suppose,  that  a  rule  and  law  might  be  given  unto  future 

7 


50 


THE  PERSON  OF  CHRIST  THE  ONLY  ROCK 


ages  how  to  enact  and  determine  articles  of  faith.  For  it  is  to 
be  done  by  the  successors  of  Peter  presiding  in  councils,  as  it 
was  now  done  by  Peter  in  this  assembly  of  Christ  and  his 
apostles. 

But  they  seem  to  forget  that  Christ  himself  was  now  present  ; 
and  therefore  could  have  no  vicar,  seeing  he  presided  in  his 
own  person.  All  the  claim  they  lay  unto  the  necessity  of  such 
a  visible  head  of  the  church  on  the  earth,  as  may  determine 
articles  of  faith,  is  from  the  absence  of  Christ,  since  his  ascen¬ 
sion  into  heaven.  But  that  he  should  also  have  a  substitute 
whilst  he  was  present,  is  somewhat  uncouth.  And  whilst  they 
live,  they  shall  never  make  the  Pope  president  where  Christ  is 
present.  The  truth  is,  he  doth  not  propose  unto  his  disciples 
the  framing  of  an  article  of  truth,  but  inquires  after  their  own 
faith,  which  they  expressed  in  this  confession.  Such  things  as 
these  will  prejudice  carnal  interest,  and  the  prepossession  of  the 
minds  of  men  with  corrupt  imaginations,  cause  them  to  adven¬ 
ture  on,  to  the  scandal,  yea,  ruin  of  religion. 

This  short,  but  illustrious  confession  of  Peter,  comprizeth 
eminently  the  whole  truth  concerning  the  person  and  office  of 
Christ.  Of  his  person,  in  that  although  he  was  the  Son  of  man, 
under  which  appellation  he  made  this  inquiry,  (‘  Whom  do 
men  say  that  I  the  Son  of  man  am  V)  yet  was  he  not  only  so, 
but  the  eternal  Son  of  the  living  Cod.  Of  his  office,  that  he 
was  the  Christ,  he  whom  God  had  anointed  to  be  the  Saviour 
of  the  church,  in  the  discharge  of  his  kingly,  priestly,  and  pro¬ 
phetical  power.  Instances  of  the  like  brief  confessions  we  have 
elsewhere  in  the  Scripture,  Rom.  x.  9.  ‘  If  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thy  heart 
that  God  raised  him  from  the  dead,  thou  shalt  be  saved.5  1  John 
iv.  2,  3.  ‘Every  spirit  that  confessed)  that  Jesus  Christ  is  come 
in  the  flesh,  is  of  God.  And  every  spirit  that  confesseth  not 
that  Jesus  Christ  is  come  in  the  flesh,  is  not  of  God.5  And  it  is 
manifest  that  all  divine  truths  have  such  a  concatenation  among 
themselves,  and  do  all  of  them  so  centre  in  the  person  of  Christ, 
as  vested  with  his  offices  towards  the  church,  that  they  are  all 
virtually  comprised  in  this  confession.  And  they  will  be  so  ac¬ 
counted  unto  all  who  destroy  them  not  by  contrary  errors  and 


WHEREON  THE  CHURCH  IS  BUILT. 


51 


imaginations  inconsistent  with  them  ;  though  it  be  the  duty  of 
all  men  to  obtain  the  express  knowledge  of  them  in  particular, 
according  unto  the  means  thereof  which  they  do  enjoy.  The 
danger  of  men’s  souls  lieth  not  in  a  disability  to  attain  a  com¬ 
prehension  of  longer  or  more  subtile  confessions  of  faith,  but  in 
embracing  things  contrary  unto,  or  inconsistent  with  this  foun¬ 
dation  thereof.  Whatever  it  be,  whereby  men  cease  to  hold 
the  head,  how  small  soever  it  seem,  that  alone  is  pernicious, 
Col.  ii.  18,  19. 

This  confession,  therefore,  as  containing  the  sum  and  sub¬ 
stance  of  that  faith,  which  they  were  called  to  give  testimony 
unto,  and  concerning  which  their  trial  was  approaching,  is  ap¬ 
proved  by  our  Saviour.  And  not  only  so,  but  eminent  privi¬ 
leges  are  granted  unto  him  that  made  it,  and  in  him  unto  the 
whole  church,  that  should  live  in  the  same  faith  and  confession, 
ver.  17,  18.  ‘And  Jesus  answered  and  said  unto  him,  Blessed 
art  thou,  Simon  Bar-jona;  for  flesh  and  blood  hath  not  revealed 
it  unto  thee,  but  my  Father  which  is  in  heaven.  And  I  say 
also  unto  thee,  that  thou  art  Peter,  and  upon  this  rock  will  I 
build  my  church,  and  the  gates  of  hell  shall  not  prevail  against  it.’ 

Two  things  doth  our  Saviour  consider  in  the  answer  return¬ 
ed  unto  his  inquiry.  (1.)  The  faith  of  Peter  in  this  confes¬ 
sion — the  faith  of  him  that  made  it.  (2.)  The  nature  and 
truth  of  the  confession ;  both  which  are  required  in  all  the 
disciples  of  Christ ;  ‘  for  with  the  heart  man  believeth  unto 
righteousness,  and  with  the  mouth  confession  is  made  unto 
salvation,1  Rom.  x.  10. 

The  first  thing  which  he  speaks  unto,  is  the  faith  of  Peter, 
who  made  this  confession  ;  without  this  no  outward  confession 
is  of  any  use  or  advantage.  For  even  the  devils  knew  him  to 
be  the  holy  One  of  God,  Luke  iv.  34,  yet  would  he  not  permit 
them  to  speak  it,  Mark  i.  34.  That  which  gives  glory  unto 
God  in  any  confession,  and  which  gives  us  an  interest  in  the 
truth  confessed,  is  the  ‘believing  of  the  heart,’  which  is  unto 
righteousness.  With  respect  hereunto,  the  Lord  Christ  speaks, 
ver.  17.  ‘  And  Jesus  answered  and  said  unto  him,  Blessed  art 

thou,  Simon  Bar-jona  ;  for  flesh  and  blood  hath  not  revealed  it 
unto  thee,  but  my  Father  which  is  in  heaven.’ 


52 


THE  PERSON  OF  CHRIST  THE  ONLY  ROCK 


He  commends  and  sets  forth  the  faith  of  Peter,  (1.)  From 
its  effect :  (2).  From  its  cause.  Its  effect  is  that  it  made  him 

blessed  in  whom  it  was.  For  it  is  not  only  a  blessed  thing  to 
believe  and  know  Jesus  Christ,  as  it  is  called  ‘life  eternal,’ 
John  xvii.  3,  but  it  is  that  which  give  an  immediate  interest  in 
the  blessed  state  of  adoption,  justification,  and  acceptance  with 
God,  John  i.  12.  (2).  The  immediate  cause  of  this  faith  is 

divine  revelation.  It  is  not  the  effect  or  product  of  our  own 
abilities,  the  best  of  which  are  but  flesh  and  blood.  That  faith 
which  renders  them  blessed  in  whom  it  is,  is  wrought  in  them, 
by  the  power  of  God  revealing  Christ  unto  their  souls.  Those 
who  have  more  abilities  of  their  own  unto  this  end,  than 
Peter  had,  we  are  not  concerned  in. 

2.  He  speaks  unto  the  confession  itself,  acquainting  his  dis¬ 
ciples  with  the  nature  and  use  of  it,  which  from  the  beginning 
he  principally  designed,  ver.  18.  ‘  And  I  say  unto  thee,  that 

thou  art  Peter,  and  upon  this  rock  will  I  build  my  church,  and 
the  gates  of  hell  shall  not  prevail  against  it.5 

From  the  speaking  of  these  words  unto  Peter,  there  is  a  con¬ 
troversy  raised  in  the  world,  Whether  the  Lord  Christ  himself, 
or  the  Pope  of  Rome,  be  the  rock  whereon  the  church  is  built? 
And  unto  that  state  are  things  come  in  religion  among  them 
that  are  called  Christians,  that  the  greatest  number  is  for 
the  Pope,  and  against  Christ  in  this  matter.  And  they  have 
good  reason  for  their  choice.  For  if  Christ  be  the  rock  where¬ 
on  the  church  is  built,  whereas  he  is  a  living  stone,  those  that 
are  laid  and  built  on  him  must  be  lively  stones  also,  as  this 
Apostle  assures,  1  Epist.  ii.  4,  5,  they  must  be  like  unto  Christ 
himself,  partaking  of  his  nature,  quickened  by  his  Spirit,  so  as 
it  were  ‘  to  be  bone  of  his  bone,  and  flesh  of  his  flesh,’  Eph.  v. 
10.  Nor  can  any  be  built  on  him,  but  by  a  living  faith,  effec¬ 
tual  in  universal  obedience.  These  things  the  generality  of 
men  like  not  at  all.  And  therefore  the  fabric  of  the  living 
temple  of  this  foundation  is  usually  but  small,  seldom  conspic¬ 
uous  or  outwardly  glorious.  But  if  the  Pope  be  this  rock,  all 
the  Papists  in  the  world,  or  all  that  have  a  mind  so  to  be,  be 
they  never  so  wicked  and  ungodly,  may  be  built  upon  him, 
and  be  made  partakers  of  all  that  deliverance  from  the  powers 


WHEREON  THE  CHURCH  IS  BUILT. 


53 


of  hell,  which  that  rock  can  afford  them.  And  all  this  may  be 
obtained  at  a  very  easy  rate ;  for  the  acknowledgment  of  the 
Pope’s  sovereign  authority  in  the  church,  is  all  that  is  required 
thereunto.  How  they  bring  in  the  claim  of  their  Pope  by  Peter, 
his  being  at  Rome,  being  bishop  of  Rome,  dying  at  Rome,  fixing 
his  chair  at  Rome,  devoting  and  transmitting  all  his  right, 
title,  power,  and  authority,  every  thing  but  his  faith,  holiness, 
and  labour  in  the  ministry  unto  the  Pope,  I  shall  not  here  in¬ 
quire  ;  I  have  done  it  elsewhere.  Here  is  fixed  the  root  of  the 
tree,  which  is  grown  great,  like  that  in  Nebuchadnezzar’s 
dream,  until  it  is  become  a  receptacle  for  the  beasts  of  the  field, 
and  fowls  of  the  air,  sensual  men  and  unclean  spirits.  I  shall, 
therefore,  briefly  lay  an  axe  unto  the  root  of  it,  by  evidencing 
that  it  is  not  the  person  of  Peter  who  confessed  Christ,  but  the 
person  of  Christ  whom  Peter  confessed,  that  is  the  rock  on 
whom  the  Church  is  built. 

1.  The  variation  of  the  expressions  proves  undeniably,  that 
our  Saviour  intended  we  should  not  understand  the  person  of 
Peter  to  be  the  rock.  He  takes  occasion  from  his  name  to  de¬ 
clare  what  he  designed,  but  no  more.  ‘  And  I  say  also  unto 
thee,  thou  art  Peter.’  He  had  given  him  this  name  before,  at 
his  first  calling,  John  i.  42.  Now  he  gives  the  reason  of  his 
so  doing,  namely,  because  of  the  illustrious  confession  that  he 
should  make  of  the  rock  of  the  church.  As  the  name  of  God, 
under  the  Old  Testament,  was  called  on  persons,  and  things, 
and  places,  because  of  some  especial  relation  unto  him. 
Wherefore  the  expression  is  varied  on  purpose  to  declare,  that 
whatever  be  the  signification  of  the  name  Peter,  yet  the  person 
so  called  was  not  the  rock  intended,  The  words  are  CV  ci  IT crpog, 
Kal  cm  rain]  rr)  i rcrpa,  Thou  art  Peter,  and  upon  this  rock.  Had  he 
intended  the  person  of  Peter,  he  would  have  expressed  it  plain-, 
ly  <tv  ci  rrcrpos,  Kai  im  coi,  Thou  art  a  rock,  and  on  thee  will  I  build. 
At  least  the  gender  had  not  been  altered,  but  he  would  have 
said,  CTl  TUTO  TOO  ITCTpOO,  Upon  thee,  the  rock,  which  would  have 
given  some  colour  to  this  imagination.  The  exception  which 
they  lay  hereunto,  from  the  use  of  Cephas  in  the  Syriac, 
which  was  the  name  of  Peter,  and  signifies  a  rock  or  a  stone, 
lies  not  only  against  the  authentic  authority  of  the  Greek  ori- 


54 


THE  PERSON  OP  CHRIST  THE  ONLY  ROCK 


gin al,  but  of  their  own  translation  of  it,  which  reads  the  words, 
Ta  cs  Petrus ,  et  super  hanc  petram, 1  Thou  art  Peter,  and  up¬ 
on  this  rock.’ 

2.  If  the  church  was  built  on  the  person  of  Peter,  then  when 
he  died  the  church  must  utterly  fail.  For  no  building  can  pos¬ 
sibly  abide  when  its  foundation  is  removed  and  taken  away. 
Wherefore  they  tell  us  they  do  not  intend  by  the  person  of  Pe¬ 
ter,  that  singular  individual  person  alone  to  be  this  rock  ;  but 
he  and  his  successors,  the  bishops  of  Rome,  are  so.  But  this 
story  of  his  successors  at  Rome  is  a  shameful  fable.  If  the  Pope 
of  Rome  be  a  true  believer,  he  succeeds  in  common  with  all 
other  believers  into  the  privileges  which  belong  unto  this  con¬ 
fession  :  if  he  be  not,  he  hath  neither  lot  nor  portion  in  this 
matter.  But  the  pretence  is  utterly  vain  on  another  account 
also.  The  Apostle  shewing  the  insufficiency  of  the  Aaron ical 
priesthood,  wherein  there  was  a  succession  of  God’s  own  ap¬ 
pointment,  affirms  that  it  could  not  bring  the  church  into  a 
perfect  state,  because  the  high  priests  died  one  after  another, 
and  so  were  many,  Heb.  vii.  8,  23,  24.  And  thereon  he  shews, 
that  the  church  cannot  be  consummated  or  perfected,  unless  it 
rest  wholly  in  and  on  him,  who  lives  for  ever,  and  was  made 
a  priest  after  the  power  of  an  endless  life.  And  if  the  Holy 
Ghost  judged  the  state  of  the  Jewish  church  to  be  weak  and 
imperfect,  because  it  rested  on  high  priests  that  died  one  after 
another,  although  their  succession  was  expressly  ordained  of 
God  himself  :  shall  we  suppose  that  the  Lord  Christ,  who  came 
to  consummate  the  church,  and  to  bring  it  unto  the  most  perfect 
estate  whereof  in  this  world  it  is  capable,  should  build  it  on  a 
succession  of  dying  men,  concerning  which  succession  there  is 
not  the  least  intimation  that  it  is  appointed  of  God?  And  as 
unto  the  matter  of  fact,  we  know  both  what  interruptions  it  hath 
received,  and  what  monsters  it  hath  produced,  both  sufficiently 
manifesting  that  it  is  not  of  God. 

3.  There  is  but  one  rock,  but  one  foundation.  There  is  no 
mention  in  the  Scripture  of  two  rocks  of  the  church.  In  what 
others  invent  to  this  purpose  we  are  not  concerned.  And  the 
rock  and  the  foundation  are  the  same  ;  for  the  rock  is  that 
whereon  the  ehurch  is  built,  that  is  the  foundation.  But  that 


WHEREON  THE  CHURCH  IS  BUILT. 


55 


the  Lord  Christ  is  this  single  rock  and  foundation  of  the  church, 
we  shall  prove  immediately.  Wherefore  neither  Peter  himself, 
nor  his  pretended  successors,  Can  be  this  rock.  As  for  any 
other  rock,  it  belongs  not  unto  our  religion  :  they  that  have 
framed  it,  may  use  it  as  they  please.  For  they  that  make  such 
things,  are  like  unto  the  things  they  make.  ■  So  is  every  one 
that  trusteth  in  them,  Psalm  cxv.  8.  £  But  their  rock  is  not  like 

our  rock,’  themselves  being  judges,  unless  they  will  absolutely 
equal  the  Pope  unto  Jesus  Christ. 

4.  Immediately  after  this  declaration  of  our  Saviour’s  pur¬ 
pose  to  build  his  church  on  the  rock,  he  reveals  unto  his  disci¬ 
ples  the  way  and  manner  how  he  would  lay  its  foundation, 
namely,  in  his  death  and  sufferings,  ver.  21.  And  thereon  this 
supposed  rock,  being  a  little  left  unto  his  own  stability,  shewed 
himself  to  be  but  a  reed  shaken  with  the  wind.  For  he  is  so 
far  from  putting  himself  under  the  weight  of  the  building,  that 
he  attempts  an  obstruction  of  its  foundation.  He  began  to  re¬ 
buke  Christ  himself,  for  mentioning  his  sufferings,  wherein 
alone  the  foundation  of  the  gospel-church  was  to  be  laid,  ver. 
22.  And  hereon  he  received  the  severest  rebuke  that  ever  the 
Lord  Jesus  gave  unto  any  of  his  disciples,  ver.  23.  And  so  it 
is  known,  that  afterwards  through  surprisal  and  temptation,  he 
did  what  lay  in  him  to  recal  that  confession  which  here  he 
mode,  and  whereon  the  church  was  to  be  built.  For  that  no 
flesh  might  glory  in  itself,  he  that  was  singular  in  this  confes¬ 
sion  of  Christ,  was  so  also  in  the  denial  of  him.  And  if  he  in 
his  own  person  manifested  how  unmeet  he  was  to  be  the  foun¬ 
dation  of  the  church,  they  must  be  strangely  infatuated  who 
can  suppose  his  pretended  successors  so  to  be.  But  some  men 
will  rather  have  the  church  to  be  utterly  without  any  founda¬ 
tion,  than  that  it  should  not  be  the  Pope. 

The  vanity  of  this  pretence  being  removed,  the  substance  of 
the  great  mystery  contained  in  the  attestation  given  by  our  Sa¬ 
viour  unto  the  confession  of  Peter,  and  the  promise  thereunto 
annexed,  may  be  comprised  in  the  ensuing  assertions  : 

1.  The  person  of  Christ,  the  Son  of  the  living  God,  and 
vested  with  his  offices,  whereunto  he  was  called  and  anointed, 
is  the  foundation  of  the  church,  the  rock  whereon  it  is  built. 


66 


THE  PERSON  OF  CHRIST  THE  ONLY  ROCK 


2.  The  power  and  policy  of  hell  will  be  always  engaged  in 
opposition  unto  the  relation  of  the  church  unto  this  foundation, 
or  the  building  of  it  on  this  rock. 

3.  The  church  that  is  built  on  this  rock  shall  never  be  dis¬ 
joined  from  it,  or  prevailed  against  by  the  opposition  of  the 
gates  of  hell. 

The  two  former  of  these  I  shall  speak  briefly  unto,  my  prin¬ 
cipal  design  being  a  demonstration  of  a  truth  that  ariseth  from 
the  consideration  of  them  all. 

The  foundation  of  the  church  is  twofold.  (1.)  Real.  (2.) 
Doctrinal.  And  in  both  ways  Christ  alone  is  the  foundation. 
The  real  foundation  of  the  church  he  is,  by  virtue  of  the  mys¬ 
tical  union  of  it  unto  him,  with  all  the  benefits  whereof  from 
thence,  and  thereby  it  is  made  partaker.  For  thence  alone 
hath  it  spiritual  life,  grace,  mercy,  perfection  and  glory,  Eph.  iv. 
15,  16.  Col.  ii.  19.  And  he  is  the  doctrinal  foundation  of  it,  in 
that  the  faith  or  doctrine  concerning  him  and  his  officers,  is  that 
divine  truth  which  in  a  peculiar  manner  animates,  and  consti¬ 
tutes  the  church  of  the  New  Testament,  Eph.  ii.  19 — 22.  With¬ 
out  the  faith  and  confession  hereof,  no  one  person  belongs  unto 
that  church.  I  know  not  what  is  now  believed,  but  I  judge  it  will 
not  yet  be  denied  that  the  external  formal  cause  of  the  church 
of  the  New  Testament,  is  the  confession  of  the  faith  concern¬ 
ing  the  person,  offices,  and  grace  of  Christ,  with  what  is  of  us  re¬ 
quired  thereon.  In  what  sense  we  assert  these  things  will  be 
afterwards  fully  cleared. 

That  the  Lord  Christ  is  thus  the  foundation  of  the  church, 
is  testified  unto,  Isa.  xxviii.  16.  1  Thus  saith  the  Lord  God,  Be¬ 
hold,  I  lay  in  Zion  for  a  foundation,  a  stone,  a  tried  stone,  a 
precious  corner-stone,  a  sure  foundation  ;  he  that  believeth  shall 
not  make  haste.’  It  is  among  the  bold  inroads  that  in  this  late 
age  have  been  made  on  the  vitals  of  religion,  that  some,  in  com¬ 
pliance  with  the  Tews,  have  attempted  the  application  of  this 
promise  unto  Hezekiah.  The  violence  they  have  offered 
herein  to  the  mind  of  the  Holy  Ghost  might  be  evidenced  from 
every  word  of  the  context.  But  the  interpretation  and  applica¬ 
tion  of  the  last  word  of  this  promise  by  the  Apostles,  leaves  no 
pretence  unto  this  insinuation.  1  He  that  believeth  on  him,  shall 


WHEREON  THE  CHURCH  IS  BUILT. 


57 


not  be  ashamed  or  confounded,’  Rom.  ix.  33.  x.  11. 1  Pet.  ii.  6. 
that  is,  he  shall  be  eternally  saved  ;  which  it  is  the  highest 
blasphemy  to  apply  unto  any  other  but  Jesus  Christ  alone.  He, 
therefore,  is  alone  that  foundation  which  God  hath  laid  in  and 
of  the  church.  See  Psal.  cxviii.  22.  Mat.  xxi.  42.  Mark.  xii. 
10.  Luke  xx.  17.  Acts  iv.  11.  1  Pet.  ii.  4.  Eph.  ii.  20 — 22. 
Zach.  iii.  9.  But  this  fundamental  truth  of  Christ  being  the 
only  foundation  of  the  church  is  so  expressly  determined  by 
the  Apostle  Paul,  as  not  to  need  any  farther  confirmation,  1  Cor. 
iii.  11.  ‘For  other  foundation  can  no  man  lay,  than  that  is 
laid,  which  is  Jesus  Chirst.’ 


CHAP.  II. 

OPPOSITION  MADE  UNTO  THE  CHURCH  AS  BUILT  ON  THE 

PERSON  OF  CHRIST. 

There  are  in  the  words  of  our  Saviour  unto  Peter  concern¬ 
ing  the  foundation  of  the  church,  a  promise  of  its  preservation, 
and  a  prediction  of  the  opposition  that  should  be  made  there¬ 
unto.  And  accordingly  all  things  are  come  to  pass,  and  carry¬ 
ing  on  towards  a  complete  accomplishment.  For  (that  we  may 
begin  with  the  opposition  foretold)  the  power  and  policy  of  hell 
ever  were,  and  ever  will  be  engaged  in  opposition  unto  the 
church  built  on  this  foundation  ;  that  is,  the  faith  of  it  concern¬ 
ing  his  person,  office,  and  grace,  whereby  it  is  built  on  him. 
This  as  to  what  is  past  concerneth  the  matter  of  fact ;  where¬ 
fore,  therefore,  I  must  give  a  brief  account,  and  then  we  shall 
examine  what  evidences  we  have  of  the  same  endeavour  at  pre¬ 
sent. 

The  gates  of  hell,  as  all  agree,  are  the  power  and  policy  of  it ; 
or  the  actings  of  Satan  both  as  a  lion,  and  as  a  serpent,  by  rage 
and  by  subtil ty.  But  where  in  these  things  he  acts  not  visibly 
in  his  own  person,  but  by  his  agents,  he  hath  always  had  two 
sorts  of  them  employed  in  his  service.  By  the  one  he  executes 

8 


58 


OPPOSITION  MADE  UNTO  THE  CHURCH 


his  rage,  and  by  the  other  his  craft :  he  animates  the  one  as  a 
lion,  and  the  other  as  a  serpent :  in  the  one  he  acts  as  the  dra¬ 
gon,  in  the  other,  as  the  £  beast  that  had  two  horns  like  the 
lamb,  but  spake  like  the  dragon.’  The  first  is  the  unbelieving 
world,  the  other  apostates,  and  seducers  of  all  sorts.  Wherefore 
his  work  in  this  kind  is  of  a  double  nature  ;  the  one  an  effect  of 
his  power  and  rage,  acted  by  the  world  in  persecution,  the 
other  of  his  policy  and  craft,  acted  by  heretics  in  seduction.  In 
both  he  designs  to  separate  the  church  from  its  foundation. 

The  opposition  of  the  first  sort  he  began  against  the  person 
of  Christ  immediately  in  his  human  nature.  Fraud  he  first 
once  attempted  in  his  temptation,  Mat.  iv.  but  quickly  found 
that  that  way  he  could  make  no  approach  unto  him.  1  The 
prince  of  this  world  came,  but  had  nothing  in  him.’  Where¬ 
fore  he  betook  himself  unto  open  force,  and  by  all  means  possi¬ 
ble  sought  his  destruction  ;  so  also  the  more  at  any  time,  the 
church  is  by  faith  and  watchfulness  secured  against  seduction, 
the  more  doth  he  rage  against  it  in  open  persecution.  And  for 
the  example  and  comfort  of  the  church,  in  its  conformity  unto 
him,  no  means  were  left  unattempted  that  might  instigate  and 
prepare  the  world  for  its  ruin.  Reproaches,  contempt,  scorn, 
false  and  lying  accusations  by  his  suggestions,  were  heaped  on 
him  on  every  hand.  Hereby,  in  the  whole  course  of  his  minis¬ 
try,  he  ‘  endured  the  contradiction  of  sinners  against  himself/ 
Heb.  xii.  3.  And  there  is  herein  blessed  provision  made  of  in¬ 
estimable  consolation,  for  all  those  who  are  ‘predestinated  to  be 
conformed  unto  his  image,’  when  God  shall  help  them  by  faith 
to  make  use  of  his  example.  He  calls  them  to  take  up  his  cross 
and  follow  him  ;  and  he  hath  shewed  them  what  is  in  it  by  his 
own  bearing  of  it.  Contempt,  reproach,  despiteful  usage,  ca¬ 
lumnies,  false  accusations,  wrestlings  of  his  words,  blasphem¬ 
ing  of  his  doctrine,  reviling  of  his  person,  all  that  he  said  and 
did  as  to  his  principles  about  human  government,  and  moral 
conversation,  encompassed  him  all  his  days.  And  he  hath  as¬ 
sured  his  followers,  that  such  and  no  other,  at  least  for  the  most 
part,  shall  be  their  lot  in  this  world.  And  some  in  all  ages 
have  an  experience  of  it  in  an  eminent  manner.  But  have  they 
any  reason  to  complain?  why  should  the  servant  look  for  bet- 


AS  BUILT  ON  THE  PERSON  OF  CHRIST. 


59 


ter  measure  than  the  Master  met  withal  ?  To  be  like  unto  him 
in  the  worst  of  evils,  for  his  sake,  is  the  best  and  most  honour¬ 
able  condition  in  this  world.  God  help  some  to  believe  it* 
Hereby  was  way  made  for  his  death.  But  in  the  whole  it  was 
manifested  how  infinitely,  in  all  his  subtilty  and  malice,  Satan 
falls  short  of  the  contrivances  of  divine  wisdom  and  power. 
For  all  that  he  attained  by  effecting  his  death,  in  the  hour  of 
darkness,  was  but  the  breaking  of  his  own  head,  the  destruc¬ 
tion  of  his  works,  with  the  ruin  of  his  kingdom  ;  and  what  yet 
remains  to  consummate  his  eternal  misery,  he  shall  himself 
work  out  in  his  opposition  unto  the  church.  His  restless  ma¬ 
lice  and  darkness  will  not  suffer  him  to  give  over  the  pursuit  of 
his  rage,  until  nothing  remains  to  give  him  a  full  entrance  into 
endless  torments  which  he  hasteneth  every  day.  For  when  he 
shall  have  filled  up  the  measure  of  his  sins,  and  of  the  sins  of 
the  world,  in  being  instrumental  unto  his  rage,  eternal  judg¬ 
ment  shall  put  all  things  unto  their  issue.  Through  that, shall 
he,  with  the  world,  enter  into  everlasting  flames,  and  the  whole 
church  built  on  the  rock  into  rest  and  glory. 

No  sooner  did  the  church  of  the  New  Testament  begin  to 
arise  on  this  foundation,  but  the  whole  world  of  Jews  and  Gen¬ 
tiles  set  themselves  with  open  force  to  destroy  it.  And  all  that 
they  contended  with  the  church  about,  was  their  faith,  and 
confession  of  it,  that  1  Jesus  was  the  Christ,  the  Son  of  the  liv¬ 
ing  God.’  This  foundation  they  would  cast  it  from,  or  exter¬ 
minate  it  out  of  the  earth.  What  were  the  endeavours  of  the 
gates  of  hell  in  this  kind,  with  what  height  of  rage,  with  what 
bloody  and  inhuman  cruelties  they  were  exercised  and  executed, 
we  have  some  obscure  remembrance  in  the  stories  that  remain 
from  the  martyrdom  of  Stephen  unto  the  days  of  Constantine. 
But,  although  there  be  enough  remaining  on  record,  to  give  us 
a  view  of  the  unsatiable  malice  of  the  old  murderer,  and  an 
astonishing  representation  of  human  nature  degenerating  into 
his  image  in  the  perpetration  of  all  horrid  inhuman  cruelties, 
yet  is  it  all  as  nothing  in  comparison  of  that  prospect  which  the 
last  day  will  give  of  them,  when  the  earth  shall  disclose  all  the 
blood  that  it  hath  received,  and  the  righteous  Judge  shall  lay 
open  all  the  contrivances  for  its  effusion,  with  the  rage  and 


00  OPPOSITION  MADE  UNTO  THE  CHURCH 

malice  wherewith  they  were  attended.  The  same  rage  conti- 
nueth  yet  unallayed  in  its  principles.  And  although  God  in 
many  places  restrain  and  shut  it  up  in  his  providence,  by  the 
circumstances  of  human  affairs,  yet,  as  it  hath  the  least  advan¬ 
tage,  as  it  finds  any  door  open  unto  it,  it  endeavours  to  act 
itself  in  lesser  or  higher  degrees.  But  whatever  dismal  appear¬ 
ance  of  things  there  may  be  in  the  world,  we  need  not  fear  the 
ruin  of  the  church  by  the  most  bloody  oppositions.  Former 
experiences  will  give  security  against  future  events.  It  is  built 
on  a  rock,  and  those  gates  of  hell  shall  not  prevail  against  it. 

The  second  way  whereby  Satan  attempted  the  same  end,  and 
yet  continued  so  to  do,  was  by  pernicious  errors  and  heresies. 
For  all  the  heresies  wherewith  the  church  was  assaulted  and 
pestered  for  some  centuries  of  years,  were  oppositions  unto  their 
faith  in  the  person  of  Christ.  I  shall  briefly  reflect  on  the  heads 
of  this  supposition,  because  they  are  now,  after  a  revolution  of 
so  many  ages,  lifting  up  themselves  again,  though  under  new 
vizards  and  pretences.  And  they  were  of  three  sorts. 

F  That  which  introduced  other  doctrines  and  notions  of  di¬ 
vine  things,  absolutely  exclusive  of  the  person  and  mediation 
of  Christ.  Such  was  that  of  the  Gnostics,  begun,  as  it  is  sup¬ 
posed,  by  Simon  the  magician.  A  sort  of  people  they  were  with 
whom  the  first  churches,  after  the  decease  of  the  Apostles,  were 
exceedingly  pestered,  and  the  faith  of  many  was  overthrown. 
For  instead  of  Christ,  and  God  in  him  reconciling  the  world 
unto  himself,  and  the  obedience  of  faith  thereon  according  unto 
the  gospel,  they  introduced  endless  fables,  genealogies,  and  con¬ 
jugations  of  deities,  or  divine  powers,  which  practically  issued 
in  this,  that  Christ  was  such  an  emanation  of  light  and  know- 
ledge  in  them,  as  made  them  perfect ;  that  is,  it  took  away  all 
differences  of  good  and  evil,*and  gave  them  liberty  to  do  what 
they  pleased  without  sense  of  sin  or  danger  of  punishment. 
This  was  the  first  way  that  Satan  attempted  the  faith  of  the 
church  ;  namely,  by  substituting  a  perfecting  light  and  know¬ 
ledge  in  the  room  of  the  person  of  Christ ;  and,  for  aught  I 
know,  it  may  be  one  of  the  last  ways  whereby  he  will  endeavour 
the  accomplishment  of  the  same  design.  Nor  had  I  made  men¬ 
tion  ot  these  pernicious  imaginations,  which  have  lain  rotting 


AS  BUILT  ON  THE  PERSON  OF  CHRIST. 


6L 


in  oblivion  for  so  many  generations,  but  that  some  again  en¬ 
deavour  to  revive  them,  at  least  so  far  as  they  were  advanced 
and  directed  against  the  faith  and  knowledge  of  the  person  of 
Christ. 

2.  Satan  attempted  the  same  work  by  them  who  denied  his 
divine  nature  ;  that  is,  in  effect  denied  him  to  be  the  Son  of  the 
living  God,  on  the  faith  whereof  the  church  is  built.  And  these 
were  of  twm  sorts. 

1.  Such  as  plainly  and  openly  denied  him  to  have  any  pre¬ 
existence  unto  his  conception  and  birth  of  the  holy  virgin. 
Such  were  the  Ebionites,  Samosetanians,  and  Photinians  :  for 
they  all  affirmed  him  to  be  a  mere  man,  and  no  more,  though 
miraculously  conceived  and  born  of  the  virgin,  as  some  of  them 
granted  ;  though  denied,  as  it  is  said,  by  the  Ebionites  ;  on 
which  account  he  was  called  the  Son  of  God.  This  attempt 
lay  directly  against  the  everlasting  rock,  and  would  have  sub¬ 
stituted  sand  in  the  room  of  it.  For  no  better  is  the  best  of 
human  nature  to  make  a  foundation  for  the  church,  if  not  uni¬ 
ted  unto  the  divine.  Many  in  those  days  followed  those  perni¬ 
cious  ways  ;  yet  the  foundation  of  God  stood  sure,  nor  was  the 
church  moved  from  it.  But  yet,  after  a  revolution  of  so  many 
ages,  is  the  same  endeavour  again  engaged  in.  The  oldenem^r 
taking  advantage  of  that  prevalency  of  atheism  and  profaneness 
among  those  that  are  called  Christians,  doth  again  employ  the 
same  engine  to  overthrow  the  faith  of  the  church,  and  that 
with  more  subtilty  than  formerly,  in  the  Socinians.  For  their 
faith,  or  rather  unbelief,  concerning  the  person  of  Christ,  is  the 
same  with  those  before  mentioned. 

And  what  a  vain,  wanton  generation  admire  and  applaud  in 
their  sophistical  reasonings,  is  no  more  but  what  the  primitive 
church  triumphed  over  through  faith,  in  the  most  subtile  ma¬ 
nagement  of  the  Samosetanians,  Photinians,  and  others.  An 
evidence  it  is  that  Satan  is  not  unknowing  unto  the  workings 
of  that  vanity  and  darkness,  of  those  corrupt  affections  in  the 
minds  of  men,  whereby  they  are  disposed  unto  a  contempt  of 
the  mystery  of  the  gospel.  Who  would  have  thought  that  the 
old  exploded  pernicious  errors  of  the  Samosetanians,  Photinians, 
and  Pelagians,  against  the  power  and  grace  of  Christ,  should 


62 


OPPOSITION  MADE  UNTO  THE  CHURCH 


enter  on  the  world  again,  with  so  much  ostentation  and  triumph 
as  they  do  at  this  day  ?  But  many  men,  so  far  as  lean  ob¬ 
serve,  are  fallen  into  such  a  dislike  of  the  Christ  of  God,  that 
every  thing  concerning  his  person,  Spirit,  and  grace,  is  an  abo¬ 
mination  unto  them.  It  is  not  want  of  understanding  to  com¬ 
prehend  doctrines,  but  hatred  unto  the  things  themselves, 
whereby  such  persons  are  seduced.  And  there  is  nothing  of 
this  nature,  whereunto  nature,  as  corrupted,  doth  not  contribute 
its  utmost  assistance. 

(2.)  There  were  such  as  opposed  his  divine  nature  under  pre¬ 
tence  of  declaring  it  another  way  than  the  faith  of  the  church 
did  rest  in.  So  was  it  with  the  Arians,  in  whom  the  gates  of 
hell  seemed  once  to  be  near  a  prevalency.  For  the  whole  pro¬ 
fessing  world  almost  was  once  surprised  into  that  heresy.  In 
words  they  acknowledge  his  divine  person  ;  but  added,  as  a  li¬ 
mitation  of  that  acknowledgment,  that  the  divine  nature  which 
he  had  was  originally  created  of  God,  and  produced  out  of 
nothing,  with  a  double  blasphemy,  denying  him  to  be  the  true 
God,  and  making  a  god  of  a  mere  creature.  But  in  all  these 
attempts  the  opposition  of  the  gates  of  hell  unto  the  church,  re¬ 
spected  faith  in  the  person  of  Christ  as  the  Son  of  the  living 
God.  , 

Secondly,  By  some  his  human  nature  was  opposed.  For 
no  stone  did  Satan  leave  unturned  in  the  pursuit  of  his  great 
design.  And  that  which  in  all  these  things  he  aimed  at,  was 
the  substitution  of  a  false  Christ  in  the  room  of  him  who  in 
one  person  was  both  the  Son  of  man  and  the  Son  of  the  living 
God.  And  herein  he  infected  the  minds  of  men  with  endless 
imaginations.  Some  denied  him  to  have  any  real  human 
nature,  but  to  have  been  a  phantasm,  an  appearance,  a  dispen¬ 
sation,  a  mere  cloud  acted  by  divine  power  ;  some  that  he  was 
made  of  heavenly  flesh,  brought  from  above,  and  which,  as 
some  also  affirmed,  was  a  parcel  of  the  divine  nature.  Some 
affirmed  that  his  body  was  not  animated  as  ours  are,  by  a  ra¬ 
tional  soul,  but  was  immediately  acted  by  the  power  of  the 
Divine  Being,  which  was  unto  it  in  the  room  of  a  living  soul. 
Some  that  his  body  was  of  an  etherial  nature,  and  was  at  length 
turned  into  the  sun  ;  with  many  such  diabolical  delusions. 


AS  BUILT  ON  THE  PERSON  OF  CPIRIST. 


63 


And  there  yet  want  not  attempts  in  these  days,  of  various  sorts 
to  destroy  the  verity  of  his  human  nature  ;  and  I  know  not 
what  some  late  phantasticai  opinions  about  the  nature  of  glori¬ 
fied  bodies  may  tend  unto.  The  design  of  Satan  in  all  these 
pernicious  imaginations,  is  to  break  the  cognition  and  alliance 
between  Christ  in  his  human  nature  and  the  church,  whereon 
the  salvation  of  it  doth  absolutely  depend. 

Thirdly,  he  raised  a  vehement  opposition  against  the  hypo- 
statical  union,  or  the  union  of  these  two  natures  in  one  person. 
This  he  did  in  the  Nestorian  heresy,  which  greatly,  and  for  a 
long  time  pestered  the  church.  The  authors  and  promoters 
of  this  opinion  granted  the  Lord  Christ  to  have  a  divine  na¬ 
ture,  to  be  the  Son  of  the  living  God.  They  also  acknowledg¬ 
ed  the  truth  of  his  human  nature,  that  he  was  truly  a  man, 
even  as  we  are.  But  the  personal  union  between  these  two 
natures  they  denied.  An  union  they  said  there  was  between 
them,  but  such  as  consisted  only  in  love,  power,  and  care. 
God  did,  as  they  imagined,  eminently  and  powerfully  manifest 
himself  in  the  man  Christ  Jesus,  had  him  in  an  especial  regard 
and  love,  and  did  more  act  in  him  than  in  any  other.  But 
that  the  Son  of  God  assumed  our  nature  into  personal  subsist¬ 
ence  with  himself,  whereby  whole  Christ  was  one  person,  and 
all  his  mediatory  acts  were  the  acts  of  that  one  person,  of  him 
who  was  both  God  and  man ;  this  they  would  not  acknow¬ 
ledge.  And  this  pernicious  imagination,  though  it  seem  to 
make  great  concessions  of  truth,  doth  no  less  effectually  avert 
the  foundation  of  the  church  than  the  former.  For  if  the  di¬ 
vine  and  human  nature  of  Christ  do  not  constitute  one  indivi¬ 
dual  person,  all  that  he  did  for  us  was  only  as  a  man,  which 
would  have  been  altogether  insufficient  for  the  salvation  of  the 
church,  nor  had  God  redeemed  it  with  his  own  blood.  This 
seems  to  be  the  opinion  of  some  amongst  us  at  this  day  about 
the  person  of  Christ.  They  acknowledge  the  being  of  the 
eternal  Word  the  Son  of  God :  and  they  allow,  in  the  like 
manner,  the  verity  of  his  human  nature,  or  own  that  man 
Christ  Jesus.  Only  they  say,  that  the  eternal  Word  was  in 
him,  and  with  him  in  the  same  kind,  as  it  is  with  other  believ¬ 
ers  ;  but  in  a  supreme  degree  of  manifestation  and  power. 


64 


OPPOSITION  MADE  UNTO  THE  CHURCH 


But  though  in  these  things  there  is  a  great  endeavor  to  put  a 
new  colour  and  appearance  on  old  imaginations,  the  design  of 
Satan  is  one  and  the  same  in  them  all,  namely,  to  oppose  the 
building  of  the  church  upon  its  proper  sole  foundation.  And 
these  things  shall  be  afterwards  expressly  spoken  unto. 

I  intend  no  more  in  these  instances  but  briefly  to  demonstrate 
that  the  principal  opposition  of  the  gates  of  hell  unto  the 
church,  lay  always  unto  the  building  of  it  by  faith  on  the  per¬ 
son  of  Christ. 

It  were  easy  also  to  demonstrate  that  Mahometism,  which 
hath  been  so  sore  a  stroke  unto  the  Christian  profession,  is  no¬ 
thing  but  a  concurrence  and  combination  of  these  two  ways, 
of  force  and  fraud,  in  opposition  unto  the  person  of  Christ. 

It  is  true  that  Satan,  after  all  this,  by  another  way  attempted 
the  doctrine  of  the  offices  and  grace  of  Christ,  with  the  worship 
of  God  in  him.  And  this  he  hath  carried  so  far,  as  that  it 
issued  in  a  fatal  anti-christian  apostacy  ;  which  is  not  of  my 
present  consideration. 

But  we  may  proceed  to  what  is  of  our  own  immediate  con¬ 
cernment.  And  the  same  work  with  that  before  described  is 
still  carried  on.  The  person  of  Christ,  the  faith  of  the  church 
concerning  it,  the  relation  of  the  church  unto  it,  the  building 
of  the  church  on  it,  the  life  and  preservation  of  the  church 
thereby,  are  the  things  that  the  gates  of  hell  are  engaged  in  an 
opposition  unto.  For, 

1.  It  is  known  with  what  subtilty  and  urgency  his  divine 
nature  and  person  are  opposed  by  the  Socinians.  What  an  ac¬ 
cession  is  made  daily  unto  their  incredulity,  what  inclination 
of  mind  multitudes  do  manifest  towards  their  pernicious  ways, 
are  also  evident  unto  all  who  have  any  concernment  in  or  for 
religion.  But  this  argument  I  have  laboured  in  on  other  occa¬ 
sions. 

2.  Many  who  expressly  deny  not  his  divine  person,  yet  seem 
to  grow  weary  of  any  concernment  therein.  A  natural  reli¬ 
gion,  or  none  at  all,  pleaseth  them  better  than  faith  in  God  by 
Jesus  Christ.  That  any  thing  more  is  necessary  in  religion, 
but  what  natural  light  will  discover  and  conduct  us  in,  with 
the  moral  duties  of  righteousness  and  honesty  which  it  directs 


AS  BUILT  ON  THE  PERSON  OF  CHRIST. 


65 


unto,  there  are  too  many  that  will  not  acknowledge.  What  is 
beyond  the  line  of  nature  and  reason  is  rejected  as  unintelligi¬ 
ble  mysteries  or  follies.  The  person  and  grace  of  Christ  are 
supposed  to  breed  all  the  disturbance  in  religion.  Without 
them  the  common  notions  of  the  divine  being  and  goodness 
will  guide  men  sufficiently  unto  eternal  blessedness.  They 
did  so  before  the  coming  of  Christ  in  the  flesh,  and  may  do  so 
now  he  is  gone  to  heaven. 

3.  There  are  some  who  have  so  ordered  the  frame  of  objec¬ 
tive  religion,  as  it  is  very  uncertain  whether  they  leave  any 
place  for  the  person  of  Christ  in  it  or  no.  For,  besides  their 
denial  of  the  hypostatical  union  of  his  nature,  they  ascribe  all 
that  unto  a  light  within  them,  which  God  will  effect  only  by 
Christ  as  a  Mediator.  What  are  the  internal  actings  of  their 
minds,  as  unto  faith  and  trust  towards  him,  I  know  not  ;  but 
from  their  outward  profession  he  seems  to  be  almost  excluded. 

4.  There  are  not  a  few  who  pretend  high  unto  religion  and 
devotion,  who  declare  no  erroneous  conceptions  about  the  doc¬ 
trine  of  the  person  of  Christ,  who  yet  manifest  themselves  not 
to  have  that  regard  unto  him  which  the  gospel  prescribes  and 
requires.  Hence  have  we  so  many  discourses  published  about 
religion,  the  practical  holiness  and  duties  of  obedience,  written 
with  great  elegancy  of  style  and  seriousness  in  argument, 
wherein  we  can  meet  with  little  or  nothing  wherein  Jesus 
Christ,  his  office  or  his  grace  are  concerned.  Yea,  it  is  odds, 
but  in  them  all  we  shall  meet  with  some  reflections  on  those 
who  judge  them  to  be  the  life  and  centre  of  our  religion.  The 
things  of  Christ  beyond  the  example  of  his  conversation  on  the 
earth,  are  of  no  use  with  such  persons  unto  the  promotion  of 
piety  and  gospel  obedience.  Concerning  many  books  of  this 
nature,  we  may  say  what  a  learned  person  did  of  one  of  old  ; 
there  were  in  it  many  things  laudable  and  delectable,  sed 
omnem  Jesu  non  erat  ibi.  1  But  the  name  of  Jesus  was  not 
there.7 

5.  Suited  unto  these  manifest  inclinations  of  the  minds  of 
men,  unto  a  neglect  of  Christ  in  the  religion  they  frame  unto 
themselves,  dangerous  and  noxious  insinuations  concerning 

what  our  thoughts  ought  to  be  of  him,  are  made  and  tendered : 

9 


G6 


OPPOSITION  MADE  UNTO  THE  CHURCH 


As,  (].)  It  is  scandalously  proposed  and  answered,  Of  what  use 
is  the  consideration  of  the  person  of  Christ  in  our  religion  ? 
Such  are  the  novel  inquiries  of  men  who  suppose  there  is  any 
thing  in  Christian  religion  wherein  the  person  of  Christ  is  of 
no  consideration  ;  as  though  it  were  not  the  life  and  soul  that 
animates  the  whole  of  it,  that  which  gives  it  its  especial  form 
as  Christian  ;  as  though  by  virtue  of  our  religion  we  received 
any  thing  from  God,  any  benefit  in  mercy,  grace,  privilege  or 
glory,  and  not  through  the  person  of  Christ  as  though  any  one 
duty  or  act  of  religion  towards  God  could  be  acceptably  per¬ 
formed  by  us  without  a  respect  unto,  or  a  consideration  of  the 
person  of  Christ ;  or  that  there  were  any  lines  of  truth  in  reli¬ 
gion  as  it  is  Christian,  that  did  not  relate  thereunto.  Such  bold 
inquiries,  with  futilous  answers  annexed  unto  them,  sufficiently 
manifest  what  acquaintance  their  authors  have  either  with 
Christ  himself,  which  in  others  they  despise,  or  with  his  gospel, 
which  they  pretend  to  embrace.  (2.)  A  mock  scheme  of  religion 
is  framed  to  represent  the  folly  of  them  who  design  to  learn  the 
mind  and  will  of  God,  in  and  by  him.  (3.)  Reproachful  reflec¬ 
tions  are  made  on  such  as  plead  the  necessity  of  acquaintance 
with  him,  or  the  knowledge  of  him,  as  though  thereby  they  re¬ 
jected  the  use  of  the  gospel.  (4.)  Professed  love  unto  the  person 
of  Christ  is  traduced  as  a  mere  fancy  and  vapour  of  distemper¬ 
ed  minds  or  weak  imaginations.  (5.)  The  union  of  the  Lord 
Christ  and  his  church  is  asserted  to  be  political  only,  with  res¬ 
pect  unto  laws  and  rules  of  government.  And  many  other 
things  of  a  like  nature  are  asserted,  derogatory  unto  his  glory, 
and  repugnant  unto  the  faith  of  the  church.  Such  as  from  the 
foundation  of  Christian  religion  were  never  vented  by  any  per¬ 
son  before,  who  did  not  openly  avow  some  impious  heresy 
concerning  his  person.  And  I  no  way  doubt,  but  that  men 
may  with  less  guilt  and  scandal  fall  under  sundry  doctrinal 
misapprehensions  concerning  it,  than  by  crying  hail  thereunto, 
to  despoil  it  of  all  its  glory,  as  unto  our  concernment  therein, 
in  our  practical  obedience  unto  God.  Such  things  have  we 
deserved  to  see  and  hear. 

6.  The  very  name  or  expression  of  preaching  Christ,  is  be¬ 
come  a  term  of  reproach  and  contempt ;  nor  can  some,  as  they 


AS  BUILT  ON  THE  PERSON  OF  CHRIST. 


67 


say,  understand  what  is  meant  thereby,  unless  it  be  an  engine 
to  drive  all  rational  preaching,  and  so  all  morality  and  honesty 
out  of  the  world. 

7.  That  which  all  these  things  tend  unto  and  centre  in,  is 
that  horrible  profaneness  of  life,  that  neglect  of  all  gospel  du¬ 
ties,  that  contempt  of  all  spiritual  graces  and  their  effects,  which 
the  generality  of  them  that  are  called  Christians  in  many  places 
are  given  up  unto.  I  know  not  whether  it  were  not  more  for 
the  honour  of  Christ,  that  such  persons  would  publicly  renounce 
the  profession  of  his  name,  rather  than  practically  manifest 
their  inward  disregard  unto  him. 

That  by  these,  and  the  like  means,  Satan  doth  yet  attempt 
the  ruin  of  the  church,  as  unto  its  building  on  the  everlasting 
rock,  falls  under  the  observation  of  all  who  are  concerned  in 
its  welfare.  And,  whatever  others  may  apprehend  concerning 
this  state  of  things  in  the  world,  how  any  that  love  the  Lord 
Jesus  in  sincerity,  especially  such  as  are  called  to  declare  and 
represent  him  unto  men  in  the  office  of  the  ministry,  can  acquit 
themselves  to  be  faithful  unto  him,  without  giving  their  testi¬ 
mony  against,  and  endeavouring  to  stop,  what  lies  in  them,  the 
progress  of  this  prevailing  declension,  from  the  only  foundation 
of  the  church,  I  know  not ;  nor  will  it  be  easy  for  themselves 
to  declare.  And  in  that  variety  of  conceptions  which  are  about 
him,  and  the  opposition  that  is  made  unto  him,  there  is  nothing 
more  necessary  than  that  we  should  renew  and  attest  our  con¬ 
fession  of  him,  as  the  Son  of  the  living  God,  the  only  rock 
whereon  the  church  of  them  that  shall  be  saved  is  founded  and 
built. 

Paucci  ideo  de  Christo ,  as  Tertullian  speaks  ;  some  few  things 
concerning  the  person  of  Christ  with  respect  unto  the  confession 
of  Peter,  and  the  promise  thereunto  annexed,  wherein  he  is  de¬ 
clared  the  sole  foundation  of  the  church,  will  be  comprised  in 
the  ensuing  discourse.  And  he  who  hath  ordained  strength 
out  of  the  mouths  of  babes  and  sucklings,  as  he  hath  given  abi¬ 
lity  to  express  these  poor  mean  contemplations  of  his  glory,  can 
raise  by  them  a  revenue  of  honour  unto  himself  in  the  hearts 
of  them  that  do  believe.  And  some  few  things  I  must  premise 
in  general  unto  what  I  do  design.  As, 


68  OPPOSITION  MADE  UNTO  THE  CHURCH,  &C. 

1.  The  instances  which  I  shall  give  concerning  he  use  and 

consideration  of  the  person  of  Christ  in  Christian  religion,  or  of 
him  as  he  is  the  foundation  whereon  the  church  is  built,  are 
but  few,  and  those  perhaps  not  the  most  signal  or  eminent 
which  the  greater  spiritual  wisdom  and  understanding  of  others 
might  propose.  And  indeed  who  shall  undertake  to  declare 
what  are  the  chief  instances  of  this  incomprehensible  effect  of 
Divine  wisdom  ?  ‘  What  is  his  name,  and  what  is  his  Son’s 

name  if  thou  canst  tell  V  Prov.  xxx.  4.  See  Isa.  ix.  6.  It  is 
enough  for  us  to  stand  in  a  holy  admiration  at  the  shore  of 
this  unsearchable  ocean,  and  to  gather  up  some  parcels  of  that 
divine  treasure  wherewith  the  Scripture  of  truth  is  enriched. 

2.  I  make  no  pretence  of  searching  into  the  bottom  or  depth 
of  any  part  of  this  great  mystery  of  godliness,  God  manifest  in 
the  flesh.  They  are  altogether  unsearchable  unto  the  line  of 
the  most  enlightened  minds  in  this  life.  What  we  shall  farther 
comprehend  of  them  in  the  other  world,  God  only  knows.  We 
cannot  in  these  things  by  our  utmost  diligent  search,  find  out 
the  Almighty  unto  perfection.  The  prophets  could  not  do  so 
of  old,  nor  can  the  angels  themselves  at  present  who  desire  to 
look  into  these  things,  1  Pet.  i.  10,  11,  12.  Only  I  shall  en¬ 
deavour  to  represent  unto  the  faith  of  them  that  do  believe, 
somewhat  of  what  the  Scripture  doth  plainly  reveal,  evidencing 
in  what  sense  the  person  of  Christ  is  the  sole  foundation  of  the 
church. 

3.  I  shall  not  herein  respect  them  immediately  by  whom  the 
divine  person  of  Christ  is  denied  and  opposed.  I  have  formerly 
treated  thereof,  beyond  their  contradiction  in  way  of  reply.  But 
it  is  their  conviction  which  I  shall  respect  herein,  who,  under 
an  outward  confession  of  the  truth,  do  either  notionally  or  prac¬ 
tically,  either  ignorantly  or  designedly,  God  knows,  I  know  not, 
endeavour  to  weaken  the  faith  of  the  church  in  its  adherence 
unto  this  foundation.  Howbeit  neither  the  one  sort  nor  the 
other  have  any  place  in  my  thoughts  in  comparison  of  the  in¬ 
struction  and  edification  of  others,  who  love  the  Lord  Jesus 
Christ  in  sincerity. 


THE  PERSON  OF  CHRIST,  &C. 


69 


CHAP.  III. 

THE  PERSON  OF  CHRIST,  THE  MOST  INEFFABLE  EFFECT  OF 

DTV1NE  WISDOM  AND  GOODNESS.  THENCE  THE  NEXT  CAUSE 

OF  ALL  TRUE  RELIGION.  IN  WHAT  SENSE  IT  IS  SO. 

The  person  of  Christ  is  the  most  glorious  and  ineffable  effect 
of  divine  wisdom,  grace  and  power,  and  therefore  is  the  next 
foundation  of  all  acceptable  religion  andworship.  The  divine 
being  itself  is  the  first  formal  reason,  foundation  and  object  of 
all  religion.  It  all  depends  on  taking  God  to  be  our  God,  which 
is  the  first  of  his  commands.  For  religion,  and  the  worship  per¬ 
formed  in  it,  is  nothing  but  the  due  respect  of  rational  creatures, 
unto  the  divine  nature  and  its  infinite  excellencies  :  it  is  the 
glorifying  of  God  as  God,  the  way  of  expressing  that  respect, 
being  regulated  by  the  revelation  of  his  will.  Yet  the  divine 
essence  is  not  in  itself  the  next  and  immediate  cause  of  reli¬ 
gious  worship  ;  but  it  is  the  manifestation  of  this  being,  and  its 
excellencies,  wherewith  the  mind  of  rational  creatures  is  imme¬ 
diately  affected,  and  whereby  it  is  obliged  to  give  that  religious 
honour  and  worship  which  is  due  unto  that  being,  and  neces¬ 
sary  from  our  relation  thereunto.  Upon  this  manifestation,  all 
creatures  capable  by  an  intelligent  nature  of  a  sense  thereof, 
are  indispensably  obliged  to  give  all  divine  honour  and  glory 
to  God. 

The  way  alone  whereby  this  manifestation  may  be  made,  is 
by  outward  acts  and  effects.  For  in  itself  the  divine  nature  is 
hid  from  all  living,  and  dwelleth  in  that  light  whereunto  no 
creature  can  approach.  This  therefore  God  first  made  by  the 
creation  of  all  things  out  of  nothing.  The  creation  of  man  him¬ 
self  with  the  principles  of  a  rational  intelligent  nature,  a  con¬ 
science  attesting  his  subordination  unto  God,  and  of  all  other 
things  declaring  the  glory  of  his  wisdom,  goodness  and  power, 
was  the  immediate  ground  of  all  natural  religion,  and  yet  con¬ 
tinues  so  to  be.  And  the  glory  of  it  answers  the  means  and 


70  THE  PERSON  OF  CHRIST  THE  MOST  INEFFABLE 

ways  of  the  manifestation  of  the  divine  Being,  existence,  ex¬ 
cellencies  and  properties.  And  where  this  manifestation  is 
despised  or  neglected,  there  God  himself  is  so;  as  the  Apostle 
discourseth  at  large,  Rom.  i.  18,  19,  20,  21,  22. 

But  of  all  the  effects  of  the  divine  excellencies,  the  constitu¬ 
tion  of  the  person  of  Christ,  as  the  foundation  of  the  new  crea¬ 
tion,  as  the  mystery  of  godliness,  was  the  most  ineffable  and 
glorious.  I  speak  not  of  his  divine  person  absolutely.  For  his 
distinct  personality  and  subsistence  was  by  an  internal  and 
eternal  act  of  the  divine  Being  in  the  person  of  the  Father,  or 
eternal  generation,  which  is  essential  unto  the  divine  essence, 
whereby  nothing  anew  was  outwardly  wrought  or  did  exist.  He 
was  not,  he  is  not  in  that  sense,  the  effect  of  the  divine  wisdom 
and  power  of  God,  but  the  essential  wisdom  and  power  of  God 
himself.  But  we  speak  of  him  only  as  incarnate,  as  he  assumed 
our  nature  into  personal  subsistence  with  himself.  His  con¬ 
ception  in  the  womb  of  the  virgin,  as  unto  the  integrity  of  hu¬ 
man  nature,  was  a  miraculous  operation  of  the  divine  power. 
But  the  prevention  of  that  nature  from  any  subsistence  of  its 
own,  by  its  assumption  into  personal  union  with  the  Son  of 
God,  in  the  first  instance  of  its  conception,  is  that  which  is  above 
all  miracles,  nor  can  be  designed  by  that  name.  A  mystery  it 
is,  so  far  above  the  order  of  all  creating  or  providential  opera¬ 
tions,  that  it  wholly  transcends  the  sphere  of  them  that  are 
most  miraculous.  Herein  did  God  glorify  all  the  properties  of 
the  divine  nature,  acting  in  a  way  of  infinite  wisdom,  grace,  and 
condescension.  The  depths  of  the  mystery  hereof  are  open 
only  unto  him  whose  understanding  is  infinite,  which  no  cre¬ 
ated  understanding  can  comprehend.  All  other  things  were 
produced  and  effected  by  an  outward  emanation  of  power  from 
God  :  he  said,  Let  there  be  light,  and  there  was  light.  But  this 
assumption  of  our  nature  into  hypostatical  union  with  the  Son 
of  God,  this  constitution  of  one  and  the  same  individual  person 
in  two  natures,  so  infinitely  distinct  as  those  of  God  and  man, 
whereby  the  eternal  was  made  in  time,  the  infinite  became  finite, 
the  immortal,  mortal,  yet  continuing  eternal,  infinite,  immortal, 
is  that  singular  expression  of  divine  wisdom,  goodness  and 
power,  wherein  God  will  be  admired  and  glorified  unto  all 


EFFECT  OF  DIVINE  WISDOM  AND  GOODNESS. 


71 


eternity.  Herein  was  that  change  introduced  into  the  whole 
first  creation,  whereby  the  blessed  angels  were  exalted,  Satan 
and  his  works  ruined,  mankind  recovered  from  a  dismal  apos- 
tacy,  all  things  made  new,  all  things  in  heaven  and  earth  recon¬ 
ciled  and  gathered  into  one  head,  and  a  revenue  of  eternal  glo¬ 
ry  raised  unto  God,  incomparably  above  what  the  first  consti¬ 
tution  of  all  things,  in  the  order  of  nature,  could  yield  unto, 
him. 

In  the  expression  of  this  mystery  the  Scripture  doth  some¬ 
times  draw  the  veil  over  it,  as  that  which  we  cannot  look  into. 
So  in  his  conception  of  the  virgin  with  respect  unto  this  union 
which  accompanied  it,  it  was  told  her  that  the  power  of  the  highest 
should  overshadow  her, Luke  i.  35.  A  work  it  was  of  the  power 
of  the  Most  High,  but  hid  from  the  eyes  of  men  in  the  nature 
of  it ;  and  therefore,  that  holy  thing  which  had  no  subsistence 
of  its  own,  which  should  be  born  of  her,  should  be  called  the 
Son  of  God,  becoming  one  person  with  him.  Sometimes  it  ex¬ 
pressed!  the  greatness  of  the  mystery,  and  leaves  it  as  an  object 
of  our  admiration,  1  Tim.  iii.  16.  ‘  Without  controversy  great 

is  the  mystery  of  godliness.  God  was  manifested  in  the  flesh.5 
A  mystery  it  is,  and  that  of  those  dimensions  as  no  creature  can 
comprehend.  Sometimes  it  putteth  things  together,  as  that  the 
distance  of  the  two  natures  shall  illustrate  the  glory  of  the  one 
person.  John  i.  14.  ‘  The  word  was  made  flesh,  and  dwelt 

among  us.5  But  what  Word  was  this  ?  1  That  which  was  in 

the  beginning,  which  was  with  God,  which  was  God,  by  whom 
all  things  were  made,  and  without  whom  was  not  any  thing 
made  that  was  made,  who  was  light  and  life.5  This  Word  was 
made  flesh  ;  not  by  any  change  of  his  own  nature  or  essence  ; 
not  by  a  transubstantiation  of  the  divine  nature  into  the  hu¬ 
man  ;  not  by  ceasing  to  be  what  he  was  ;  but  by  becoming  what 
he  was  not,  in  taking  our  nature  to  be  his  own,  whereby  he 
dwelt  among  us.  This  glorious  Word,  which  is  God,  and  de¬ 
scribed  by  his  eternity  and  omnipotency  in  the  works  of  crea¬ 
tion  and  providence,  was  made  flesh,  which  expresseth  the  low¬ 
est  state  and  condition  of  human  nature  ;  without  controversy 
great  is  this  mystery  of  godliness.  And  in  that  state  wherein 
he  visibly  appeared  as  so  made  flesh,  those  who  had  eyes  given 


72  THE  PERSON  OF  CHRIST  THE  MOST  INEFFABLE 

them  from  above,  saw  his  glory,  the  glory  as  of  the  only  be¬ 
gotten  of  the  Father.  The  eternal  Word  being  made  flesh,  and 
manifested  tiierein,  they  saw  his  glory,  the  glory  of  the  only  be¬ 
gotten  of  the  Father.  What  heart  can  conceive,  what  tongue 
can  express  the  least  part  of  the  glory  of  his  divine  wisdom 
and  grace?  So  also  it  is  proposed  unto  us,  Isa.  ix.  6.  ‘  Unto 

us  a  Child  is  born,  unto  us  a  Son  is  given,  and  the  government 
shall  be  on  his  shoulders  ;  and  his  name  shall  be  called  Won¬ 
derful,  Counsellor,  the  Mighty  God,  the  everlasting  Father,  the 
Prince  of  Peace.’  He  is  called,  in  the  first  place,  Wonderful, 
and  that  deservedly,  Prov.  xxx.  4.  That  the  Mighty  God 
should  be  a  Child  born,  and  the  everlasting  Father  a  Son  given 
unto  us,  may  well  entitle  him  unto  the  name  of  Wonderful. 

Some  amongst  us  say,  that  if  there  were  no  other  way  for  the 
redemption  and  salvation  of  the  church,  but  this  only  of  the 
incarnation  and  mediation  of  the  Son  of  God,  that  there  was  no 
-  wisdom  in  the  contrivance  of  it.  Vain  man  indeed  would  be 
wise,  but  is  like  the  wild  ass’s  colt.  Was  there  no  wisdom  in  the 
contrivance  of  that  which,  when  it  is  effected,  leaves  nothing  but 
admiration  unto  the  utmost  of  all  created  wisdom  ?  1  Who  hath 
known  the  mind  of  the  Lord  in  this  thing  V  Or  who  hath 
been  his  counsellor  in  this  work,  wherein  the  mighty  God  be¬ 
came  a  Child  born  to  us,  a  Son  given  unto  us?’  Let  all  vain 
imaginations  cease  ;  there  is  nothing  left  unto  the  sons  of  men, 
but  either  to  reject  the  divine  person  of  Christ,  as  many  do 
Unto  their  own  destruction,  or  humbly  to  adore  the  mystery  of 
infinite  wisdom  and  grace  therein.  And  it  will  require  a  con¬ 
descending  charity  to  judge  that  those  do  really  believe  the  in¬ 
carnation  of  the  Son  of  God,  who  live  notin  the  admiration  of 
it  as  the  most  adorable  effect  of  divine  wisdom. 

The  glory  of  the  same  mystery  is  elsewhere  testified  unto, 
Heb.  i.  1,  2,  3.  c  God  hath  spoken  unto  us  by  his  Son,  by 
whom  also  he  made  the  worlds;  who  being  the  brightness  of 
the  Father’s  glory,  and  the  express  image  of  his  person,  up¬ 
holding  all  things  by  the  word  of  his  power,  by  himself  purged 
our  sins.’  That  he  purged  our  sins  by  his  death,  and  the  ob¬ 
lation  of  himself  therein  unto  God,  is  acknowledged.  That 
this  should  be  done  by  him,  by  whom  the  worlds  were  made, 


EFFECT  OF  DIVINE  WISDOM  AND  GOODNESS. 


73 


who  is  the  essential  brightness  of  the  divine  glory,  and  the  ex¬ 
press  image  of  the  person  of  the  Father  therein,  he  upholds, 
rules,  sustains  all  things  by  the  word  of  his  power,  whereby 
God  purchased  his  church  with  his  own  blood,  Acts  xx.  28.  is 
that  wherein  he  will  be  admired  unto  eternity.  See  Phil.  ii.  6, 
7,  8,  9. 

Isaiah  chap.  vi.  there  is  a  representation  made  of  him  as  on  a 
throne,  ‘  filling  the  temple  with  the  train  of  his  glory.’  The 
Son  of  God  it  was,  who  was  so  represented,  and  that  as  he  was 
to  fill  the  temple  of  his  human  nature  with  divine  glory,  when 
the  fulness  of  the  Godhead  dwelt  in  him  bodily.  And  herein 
the  seraphims  which  administered  unto  him,  had  six  wings,  with 
two  whereof  they  covered  their  faces,  as  not  being  able  to  be¬ 
hold,  or  look  into  the  glorious  mystery  of  his  incarnation,  verse 
2,  3.  John  xii.  40.  chap.  ii.  19.  Col.  ii.  9.  But  when  the  same 
ministering  spirits,  under  the  name  of  cherubims,  attended  the 
throne  of  God,  in  the  administration  of  his  providence,  as  unto 
the  disposal  and  government  of  the  world,  they  had  four  wings 
only  ;  and  covered  not  their  faces,  but  steadily  beheld  the  glory 
of  it,  Ezek.  i.  6.  chap.  x.  2,  3. 

This  is  the  glory  of  Christian  religion,  the  basis  and  founda¬ 
tion  that  bears  the  whole  superstructure,  the  root  whereon  it 
grows.  This  is  its  life  and  soul,  that  wherein  it  differs  from, 
and  inconceivably  excels  whatever  was  in  true  religion  before, 
or  whatever  any  false  religion  pretended  unto.  Religion  in  its 
first  constitution,  in  the  state  of  pure,  uncorrupted  nature,  was 
orderly,  beautiful  and  glorious.  Man  being  made  in  the  image 
of  God,  was  fit  and  able  to  glorify  him  as  God.  But  whereas 
whatever  perfection  God  had  communicated  unto  our  nature, 
he  had  not  united  it  unto  himself  in  a  personal  union,  the  fabric 
of  it  quickly  fell  unto  the  ground :  want  of  this  foundation  made 
it  obnoxious  unto  ruin.  God  manifested  herein,  that  no  gra¬ 
cious  relation  between  him  and  our  nature  could  be  stable  and 
permanent,  unless  our  nature  was  assumed  into  personal  union 
and  subsistence  with  himself.  This  is  the  only  rock  and  assur¬ 
ed  foundation  of  the  relation  of  the  church  unto  God,  which 
now  can  never  utterly  fail.  Our  nature  is  eternally  secured  in 
that  union,  and  we  ourselves,  as  we  shall  see  thereby.  Col.  l. 

10 


74  THE  PERSON  OF  CHRIST  THE  MOST  INEFFABLE 

17,  18.  In  him  all  things  consist  ;  wherefore,  whatever  beau¬ 
ty  and  glory  there  was  in  the  relation  that  was  between  God 
and  man,  and  the  relation  of  all  things  unto  God  by  man,  in 
the  preservation  whereof  natural  religion  did  consist,  it  had  no 
beauty  nor  glory  in  comparison  of  this  which  doth  excel  ;  or 
the  manifestation  of  God  in  the  flesh,  the  appearance  and  sub¬ 
sistence  of  the  divine  and  human  natures  in  the  same  single 
individual  person.  And  whereas  God,  in  that  state, ‘had  given 
man  dominion  over  the  fish  of  the  sea,  and  the  fowl  of  the  air, 
and  over  the  cattle,  and  over  all  the  earth,’  Gen.  i.  26.  It  was 
all  but  an  obscure  representation  of  the  exaltation  of  our  nature 
in  Christ,  as  the  Apostle  declares,  Heb.  ii.  6,  7,  8,  9. 

There  was  a  true  religion  in  the  world  after  the  fall ,  both 
before  and  after  giving  of  the  law;  a  religion  built  upon  and 
resolved  into  divine  revelation.  And  as  for  the  outward  glory 
of  it,  the  administration  that  it  was  brought  into  under  the 
tabernacle  and  temple,  it  was  beyond  what  is  represented  in  the 
institutions  of  the  gospel.  Yet  is  Christian  religion,  our  evan¬ 
gelical  profession  and  the  state  of  the  church  thereon,  far  more 
glorious,  beautiful  and  perfect,  than  that  state  of  religion  was 
capable  of,  or  could  attain.  And  as  this  is  evident  from  hence, 
because  God  in  his  wisdom,  grace  and  love  to  the  church,  hath 
removed  that  state,  and  introduced  this  in  the  room  thereof ;  so 
the  Apostle  proves  it  in  all  considerable  instances,  in  his  epistle 
to  the  Hebrews,  written  unto  that  purpose.  There  were  two 
things  before  in  religion  :  the  promise  which  was  the  life  of  it, 
and  the  institutions  of  worship  under  the  law,  which  were  the 
outward  glory  and  beauty  of  it.  And  both  these  were  nothing, 
or  had  nothing  in  them,  but  only  what  they  before  proposed 
and  represented  of  Christ,  God  manifested  in  the  flesh.  The 
promise  was  concerning  him  ;  and  the  institution  of  worship 
did  only  represent  him.  So  the  Apostle  declares  it,  Col.  ii.  17. 
Wherefore  as  all  the  religion  that  was  in  the  world  after  the 
fall  was  built  on  the  promise  of  this  work  of  God  in  due  time 
to  be  accomplished,  so  it  is  the  actual  performance  of  it  which 
is  the  foundation  of  Christian  religion,  and  which  gives  it  the 
pre-eminence  above  all  that  went  before  it.  So  the  Apostle  ex¬ 
pressed  it,  Heb.  i.  1,  2,  3.  ‘  God  who  at  sundry  times,  and  in 


EFFECT  OF  DIVINE  WISDOM  AND  GOODNESS. 


75 


divers  manners,  spake  in  time  past  unto  the  fathers  by  the 
prophets,  hath  in  these  last  days  spoken  unto  us  by  his  Son, 
whom  he  hath  appointed  heir  of  all  things,  by  whom  also  he 
made  the  worlds.  Who  being  the  brightness  of  his  glory,  and 
the  express  image  of  his  person,  and  upholding  all  things  by 
the  word  of  his  power,  when  he  had  by  himself  purged  our 
sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high.’ 

All  false  religion  pretended  always  unto  things  that  were 
mysterious.  And  the  more  men  could  invent,  or  the  devil  sug¬ 
gest,  that  had  any  appearance  of  that  nature,  as  sundry  things 
were  so  introduced  horrid  and  dreadful,  the  more  reverence  and 
esteem  were  reconciled  unto  it.  But  the  whole  compass  of  the 
craft  of  Satan,  and  the  imagination  of  men,  could  never  extend 
itself  unto  the  least  resemblance  of  this  mystery.  And  it  is  not 
amiss  conjectured,  that  the  Apostle,  in  his  description  of  it,  l 
Tim.  iii.  16.  did  reflect  upon,  and  condemn  the  vanity  of  the 
Eleusynian  mysteries,  which  were  of  the  greatest  vogue  and 
reputation  among  the  Gentiles. 

Take  away  the  consideration  hereof,  and  we  despoil  Chris¬ 
tian  religion  of  all  its  glory,  debasing  it  unto  what  Mahometism 
pretends  unto,  and  unto  what  in  Judaism  was  really  enjoyed. 

The  faith  of  this  mystery  ennobles  the  mind  wherein  it  is, 
rendering  it  spiritual  and  heavenly,  transforming  it  into  the 
image  of  God.  Herein  consists  the  excellency  of  faith,  above 
all  other  powers  and  acts  of  the  soul,  that  it  receives,  assents 
unto,  and  rests  in  things  in  their  own  nature  absolutely  incom¬ 
prehensible.  It  is  t\£yXos  ov  pXsiron'evcov,  Heb.  xi.  1.  The  evidence 
of  things  not  seen  ;  that  which  makes  evident  as  by  demonstra¬ 
tion,  those  things  which  are  no  way  objected  unto  sense,  and 
which  reason  cannot  comprehend.  The  more  sublime  and 
glorious,  the  more  inaccessible  unto  sense  and  reason  are  the 
things  which  we  believe,  the  more  are  we  changed  into  the 
image  of  God,  in  the  exercise  of  faith  upon  them.  Hence  we 
find  this  most  glorious  effect  of  faith,  or  the  transformation  of 
the  mind  into  the  likeness  of  God,  no  less  real,  evident  and  emi¬ 
nent  in  many,  whose  rationally  comprehensive  abilities  are 
weak  and  contemptible  in  the  eye  of  that  wisdom  which  is  of 
this  world,  than  in  those  of  the  highest  natural  sagacity,  enjoy- 


76  THE  PERSON  OF  CHRIST  THE  MOST  INEFFABLE 

ing  the  best  improvements  of  reason.  For  c  God  hath  chosen 
the  poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom,’ 
James  ii.  5.  However  they  may  be  poor,  and  as  another  apos¬ 
tle  speaketh,  foolish,  weak,  base,  and  despised,  1  Cor.  i.  27,  28. 
yet  that  faith  which  enables  them  to  assent  unto,  and  embrace 
divine  mysteries,  renders  them  rich  in  the  sight  of  God,  in  that 
it  makes  them  like  unto  him. 

Some  would  have  all  things  that  we  are  to  believe,  to  be 
levelled  absolutely  unto  our  reason  and  comprehension,  a  prin¬ 
ciple  which  at  this  day  shakes  the  very  foundation  of  Christian 
religion.  It  is  not  sufficient,  they  say,  to  determine  that  the 
faith  or  knowledge  of 'any  thing  is  necessary  unto  our  obe¬ 
dience  and  salvation,  that  it  seems  to  be  fully  and  perspicu¬ 
ously  revealed  in  the  Scripture  ;  unless  the  things  so  revealed 
be  obvious  and  comprehensible  unto  our  reason.  An  appre¬ 
hension  which,  as  it  ariseth  from  the  pride  which  naturally 
ensues  on  the  ignorance  of  God  and  ourselves ;  so  it  is  not 
only  an  invention  suited  to  debase  religion,  but  an  engine  to 
evert  the  faith  of  the  church  in  all  the  principal  mysteries  of 
the  gospel,  especially  of  the  Trinity,  and  incarnation  of  the 
Son  of  God.  But  faith  which  is  truly  divine,  is  never  more 
in  its  proper  exercise,  doth  never  more  elevate  the  soul  into 
conformity  unto  God,  than  when  it  acts  in  the  contemplation 
and  admiration  of  the  most  incomprehensible  mysteries  which 
are  proposed  unto  it  by  divine  revelation. 

Hence  things  philosophical,  and  of  a  deep  rational  indaga- 
tion,  find  great  acceptance  in  the  world,  as  in  their  proper 
place  they  do  deserve.  Men  are  furnished  with  proper  mea¬ 
sures  of  them,  and  they  find  them  proportionate  unto  the 
principles  of  their  own  understandings.  But  as  for  spiritual 
and  heavenly  mysteries,  the  thoughts  of  men,  for  the  most  part, 
recoil  upon  their  first  proposal,  nor  will  be  encouraged  to  en¬ 
gage  in  a  diligent  inquiry  into  them,  yea,  commonly  reject 
them  as  foolish,  or  at  least  that  wherein  they  are  not  concerned. 
The  reason  is  that  given  in  another  case  by  the  Apostle,  1  all 
men  have  not  faith,’  2  Thess.  ii.  2.  which  makes  them  absurd 
and  unreasonable  in  the  consideration  of  the  proper  objects  of 
it.  But  where  this  faith  is,  the  greatness  of  the  mysteries 


*  EFFECT  OF  DIVINE  WISDOM  AND  GOODNESS. 


77 


which  it  embraceth,  heightens  its  efficacy  in  all  blessed  ef¬ 
fects  upon  the  soul.  Sueh  is  this  constitution  of  the  person  of 
Christ,  wherein  the  glory  of  all  the  holy  properties  and  perfec¬ 
tions  of  the  divine  nature  are  manifested,  and  do  shine  forth. 
So  speaks  the  Apostle,  2  Cor.  iii.  18.  1  Beholding  as  in  a  glass 
the  glory  of  the  Lord,  we  are  changed  into  the  same  image  from 
glory  to  glory.’  This  glory  which  we  behold,  is  the  glory  of 
the  face  of  God  in  Jesus  Christ,  chap.  iv.  6.  or  the  glorious  re¬ 
presentation  which  is  made  of  him  in  the  person  of  Christ, 
whereof  we  shall  treat  afterwards.  The  glass  wherein  this 
glory  is  represented  unto  us,  proposed  unto  our  view  and  con¬ 
templation,  is  divine  revelation  in  the  gospel.  Herein  we  be¬ 
hold  it  by  faith  alone.  And  those  whose  view  is  steadfast,  who 
most  abound  in  that  contemplation  by  the  exercise  of  faith, 
are  thereby  ‘  changed  into  the  same  image  from  glory  to  glory 
or  are  more  and  more  renewed  and  transformed  into  the  like¬ 
ness  of  God  so  represented  unto  them. 

That  which  shall  at  last  perfectly  effect  our  utmost  conform¬ 
ity  to  God,  and  therein  our  eternal  blessedness,  is  vision  or 
sight.  ‘  We  shall  be  like  him,  for  we  shall  see  him  as  he 
is,’  1  John  iii.  2.  Here  faith  begins  what  sight  shall  perfect 
hereafter.  But  yet  1  we  walk  by  faith,  and  not  by  sight.’ 
2  Cor.  v.  7.  And  although  the  life  of  faith  and  vision  differ  in 
degrees,  or  as  some  think  in  kind,  yet  have  they  both  the  same 
object  and  the  same  operations;  and  there  is  a  great  cognation 
between  them.  The  object  of  vision  is  the  whole  mystery  of 
the  divine  existence  and  will;  and  its  operation  is  a  perfect 
conformity  unto  God,  a  likeness  unto  him,  wherein  our  bless¬ 
edness  shall  consist.  Faith  hath  the  same  object,  and  the  same 
operations  in  its  degree  and  measure.  The  great  and  incom¬ 
prehensible  mysteries  of  the  divine  Being,  of  the  will  and  wis¬ 
dom  of  God,  are  its  proper  objects,  and  its  operation  with 
respect  unto  us,  is  conformity  and  likeness  unto  him.  And  this 
it  doth,  in  a  peculiar  manner,  in  the  contemplation  of  the  glory 
of  God  in  the  face  of  Jesus  Christ;  and  herein  we  have  our 
nearest  approaches  unto  the  life  of  vision,  and  the  effects  of  it. 
For  therein,  ‘  beholding  the  glory  of  God  in  the  face  of  Jesus 
Christ,  we  are  changed  into  the  same  image  from  glory  to 


78  THE  PERSON  OF  CHRIST  THE  MOST  INEFFABLE 

glory  which  perfectly  to  consummate  is  the  effect  of  sight  in 
glory.  The  exercise  of  faith  herein  doth  more  raise  and  per¬ 
fect  the  mind,  more  dispose  it  unto  holy,  heavenly  frames  and 
affections,  than  any  other  duty  whatever. 

To  be  nigh  unto  God,  and  to  be  like  unto  him,  are  the  same. 
To  be  always  with  him,  and  perfectly  like  him,  according  to 
the  capacity  of  our  nature,  is  to  be  eternally  blessed.  To  live 
by  faith  in  the  contemplation  of  the  glory  of  God  in  Christ,  is 
that  initiation  into  both,  whereof  we  are  capable  in  this  world. 
The  endeavours  of  some  to  contemplate  and  report  the  glory 
of  God  in  nature,  in  the  works  of  creation  and  providence,  in 
the  things  of  the  greater  and  the  lesser  world,  do  deserve  their 
just  commendation  ;  and  it  is  that  which  the  Scripture  in  sundry 
places  calls  us  unto.  But  for  any  there  to  abide,  there  to  bound 
their  designs,  when  they  have  a  much  more  noble  and  glorious 
object  for  their  meditations,  namely,  the  glory  of  God  in  Christ, 
is  both  to  despise  the  wisdom  of  God  in  that  revelation  of  himself, 
and  to  come  short  of  that  transforming  efficacy  of  faith  in  the 
contemplation  hereof,  whereby  we  are  made  like  unto  God.  For 
hereunto  alone  doth  it  belong,  and  not  unto  any  natural  know¬ 
ledge,  nor  to  any  knowledge  of  the  most  secret  recesses  of  na¬ 
ture. 

I  shall  only  say,  that  those  who  are  inconversant  with  these 
objects  of  faith,  whose  minds  are  not  delighted  in  the  admira¬ 
tion  of,  and  acquiescency  in  things  incomprehensible,  such  as  is 
this  constitution  of  the  person  of  Christ,  who  would  reduce  all 
things  to  the  measure  of  their  own  understanding,  or  else  wil¬ 
fully  live  in  the  neglect  of  what  they  cannot  comprehend  ;  do 
not  much  prepare  themselves  for  that  vision  of  these  things  in 
glory  wherein  our  blessedness  doth  consist. 

Moreover,  this  constitution  of  the  person  of  Christ  being  the 
most  admirable  and  ineffable  effect  of  divine  wisdom,  grace,  and 
power,  it  is  that  alone  which  can  bear  the  weight  of  the  whole 
superstructure  of  the  mystery  of  godliness  :  that  wherein  the 
whole  sanctification  and  salvation  of  the  church  is  resolved, 
wherein  alone  faith  can  find  rest  and  peace.  1  Other  founda¬ 
tion  can  no  man  lay,  than  that  is  laid,  which  is  Jesus  Christ,’ 
l  Cor.  iii.  11.  Rest  and  peace  with  God  is  that  which  we 


EFFECT  OF  DIVINE  WISDOM  AND  GOODNESS. 


79 


seek  after  :  ‘  What  shall  we  do  to  be  saved  V  In  this  inquiry, 
the  acts  of  the  mediatory  office  of  Christ  are  in  the  gospel  first 
presented  unto  us,  especially  his  oblation  and  intercession. 
Through  them  he  is  able  to  save  unto  the  utmost  those  that 
come  unto  God  by  him.  But  there  were  oblations  for  sin,  and 
intercessions  for  sinners,  under  the  Old  Testament.  Yet  of 
them  all  doth  the  Apostle  affirm,  that  they  could  not  make 
1 them  perfect  that  came  unto  God  by  them,5  nor  take  away 
conscience  condemning  for  sin,  Heb.  ii.  1,  2,  3,  4.  Wherefore 
it  is  not  these  things  in  themselves  that  can  give  us  rest  and 
peacej  but  their  relation  unto  the  person  of  Christ.  The  obla¬ 
tion  and  intercession  of  any  other  would  not  have  saved  us. 
Hence,  for  the  security  of  our  faith,  we  are  minded  that  ‘  God 
redeemed  the  church  with  his  own  blood,5  Acts  xx.  28.  He 
did  so  who  was  God,  as  he  was  manifested  in  the  flesh.  His 
blood  alone  could  purge  our  consciences  from  dead  works, 
who  did  offer  himself  unto  God,  through  the  eternal  spirit, 
Heb.  ix.  14.  And  when  the  Apostle,  for  our  relief  against  the 
guilt  of  sin,  calleth  us  unto  the  consideration  of  intercession 
and  propitiation,  he  mindeth  us  peculiarly  of  his  person  by 
whom  they  are  performed,  1  John  ii.  1,  2.  ‘  If  any  man  sin, 

we  have  an  advocate  with  the  Father,  Jesus  Christ  the  right- 
teous,  and  he  is  the  propitiation  for  our  sins.5  And  we  may 
briefly  consider  the  order  of  these  things  : 

1.  We  suppose  in  this  case  conscience  to  be  awakened  unto 
a  sense  of  sin,  and  of  apostacy  from  God  thereby.  These 
things  are  now  generally  looked  on  as  of  no  great  concern¬ 
ment  unto  us ;  by  some  made  a  mock  of,  and  by  the  most 
thought  easy  to  be  dealt  withal  at  time  convenient.  But  when 
God  fixeth  an  apprehension  of  his  displeasure  for  them  on  the 
soul,  if  it  be  not  before  it  is  too  late,  it  will  cause  men  to  look 
out  for  relief. 

2.  This  relief  is  proposed  in  the  gospel.  And  it  is  the  death 
and  mediation  of  Christ  alone.  By  them  peace  with  God  must 
be  obtained,  or  it  will  cease  for  ever.  But, 

3.  When  any  person  comes  practically  to  know  how  great  a 
thing  it  is  for  an  apostate  sinner  to  obtain  the  remission  of  sins, 
and  an  inheritance  among  them  that  are  sanctified,  endless  ob- 


80 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


jections,  through  the  power  of  unbelief,  will  arise  unto  his  dis- 
quietment.  Wherefore, 

4.  That  which  is  principally  suited  to  give  him  rest,  peace, 
and  satisfaction,  and  without  which  nothing  else  can  so  do,  is 
the  due  consideration  of,  and  the  acting  of  faith  upon  this  in¬ 
finite  effect  of  divine  wisdom  and  goodness  in  the  constitution 
of  the  person  of  Christ.  This  at  first  view  will  reduce  the 
mind  unto  that  conclusion,  1  If  thou  canst  believe,  all  things 
are  possible.’  For  what  end  cannot  be  effected  hereby  ? 
What  end  cannot  be  accomplished  that  was  designed  in  it  ?  Is 
any  thing  too  hard  for  God  ?  Did  God  ever  do  any  thing  like 
this,  or  make  use  of  any  such  means  for  any  other  end  what¬ 
ever  ?  Against  this  no  objection  can  arise.  On  this  considera¬ 
tion  of  him,  faith  apprehends  Christ  to  be,  as  he  is  indeed,  the 
power  of  God,  and  the  wisdom  of  God  unto  the  salvation  of 
them  that  do  believe,  and  therein  doth  it  find  rest  and  peace. 


CHAP.  IV. 

THE  PERSON  OF  CHRIST  THE  FOUNDATION  OF  ALL  THE 

COUNSELS  OF  GOD. 

Secondly,  The  person  of  Christ  is  the  foundation  of  all  the 
counsels  of  God,  as  unto  his  own  eternal  glory  in  the  vocation, 
sanctification,  and  salvation  of  the  church.  That  which  I  in¬ 
tend  is  what  the  Apostle  expresseth,  Fiph.  i.  9,  10.  ‘Having 
made  known  unto  us  the  mystery  of  his  will,  according  to  his 
good  pleasure  which  he  purposed  in  himself,  that  in  the  dis¬ 
pensation  of  the  fulness  of  times,  he  might  gather  together  in 
one,  all  things  in  Christ,  both  which  are  in  heaven,  and  which 
are  on  earth,  even  in  him.’  The  mysteries  of  the  will  of  God, 
according  to  his  good  pleasure  which  he  purposed  in  himself, 
are  his  counsels  concerning  his  own  eternal  glory  in  the  sanc¬ 
tification  and  salvation  of  the  church  here  below,  to  be  united 
Unto  that  above.  The  absolute  original  hereof  was  in  his  own 


OF  ALL  THE  COUNSELS  OF  GOD. 


81 


good  pleasure,  or  the  sovereign  acting  of  his  wisdom  and  will. 
But  it  was  all  to  be  effected  in  Christ,  which  the  Apostle  twice 
repeats ;  he  would  gather  ‘  all  things  into  an  head  in  Christ, 
even  in  him  ;’  that  is,  in  him  alone. 

Thus  it  is  said  of  him,  with  respect  unto  his  future  incarna¬ 
tion  and  work  of  mediation,  1  that  the  Lord  possessed  him  in 
the  beginning  of  his  ways*  before  his  works  of  old,  that  he  was 
set  up  from  everlasting,  from  the  beginning,  or  ever  the  earth 
was,’  Prov.  viii.  22,  23.  The  eternal  personal  existence  of  the 
Son  of  God  is  supposed  in  these  expressions,  as  I  have  else¬ 
where  proved.  Without  it  none  of  these  things  could  be  affirm¬ 
ed  of  it.  But  there  is  a  regard  in  them,  both  unto  his  future 
incarnation,  and  the  accomplishment  of  the  counsels  of  God 
thereby.  With  respect  thereunto,  God  ‘  possessed  him,  in  the 
beginning  of  his  ways,  and  set  him  up  from  everlasting.’  God 
possessed  him  eternally  as  his  essential  wisdom,  as  he  was  al¬ 
ways,  and  is  always  in  the  bosom  of  the  Father,  in  the  mutual 
ineffable  love  of  the  Father  and  Son,  in  the  eternal  bond  of  the 
Spirit.  But  he  signally  possessed  him  in  the  beginning  of  his 
ways,  as  his  wisdom  acting  in  the  production  of  all  the  ways 
and  works  that  are  outwardly  of  him.  The  beginning  of  God’s 
ways  before  his  works,  are  his  counsels  concerning  them,  even 
as  our  counsels  are  the  beginning  of  our  ways  with  respect 
unto  future  works.  And  he  set  him  up  from  everlasting,  as 
the  foundation  of  all  the  counsels  of  his  will,  in  and  by  whom 
they  were  to  he  executed  and  accomplished. 

So  it  is  expressed,  ver.  30;  31.  £  I  was  by  him  as  one  brought 

up  with  him,  I  was  daily  his  delight,  rejoicing  before  him,  re¬ 
joicing  in  the  habitable  parts  of  the  earth,  and  my  delights  were 
with  the  sons  of  men.’  And  it  is  added,  that  thus  it  was  before 
{ the  foundation  of  the  world  was  laid,’  or  the  chiefest  part  of 
the  dust  of  the  earth  was  made  ;  that  is,  man  was  created.  Not 
only  was  the  delight  of  the  Father  in  him,  but  his  delight  was 
in  the  habitable  parts  of  the  earth,  and  among  the  sons  of  men, 
before  the  creation  of  the  world.  Wherefore  the  eternal  pros¬ 
pect  of  the  work  he  had  to  do  for  the  children  of  men  is  intend¬ 
ed  herein.  In  and  with  him  God  laid  the  foundation  of  all  his 


11 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


counsels  concerning  his  love  towards  the  children  of  men  ;  and 
two  things  may  be  observed  herein  : 

1.  That  the  person  of  the  Son  was  set  up,  or  exalted  herein. 
I  was  set  up,  saith  he,  from  everlasting.  This  cannot  be  spoken 
absolutely  of  the  person  of  the  Son  himself ;  the  divine  nature 
being  not  capable  of  being  so  set  up.  But  there  was  a  peculiar 
glory  and  honour  belonging  unto  the  person  of  the  Son,  as 
designed  by  the  Father,  unto  the  execution  of  all  the  counsels 
of  his  will.  Hence  was  that  prayer  of  his  upon  the  accom¬ 
plishment  of  them,  John  xvii.  5.  1  And  now,  O  Father,  glorify 

me  with  thine  own  self,  with  the  glory  which  I  had  with  thee 
before  the  world  was.’  To  suppose  that  the  Lord  Christ  pray- 
eth  in  these  words  for  such  a  real  communication  of  the  pro¬ 
perties  of  the  divine  nature  unto  the  human,  as  should  render 
it  immense,  omniscient,  and  unconfined  unto  any  space,  is  to 
think  that  he  prayed  for  the  destruction  and  not  the  exaltation 
of  it.  For,  on  that  supposition,  it  must  necessarily  lose  all  its 
own  essential  properties,  and  consequently  its  being.  Nor  doth 
he  seem  to  pray  only  for  the  manifestation  of  his  divine  nature, 
which  was  eclipsed  in  his  exinanition  or  appearance  in  the 
form  of  a  servant.  There  was  no  need  to  express  this,  by  the 
‘glory  which  he  had  with  the  Father  before  the  world  was.’ 
For  he  had  it  not  in  any  especial  manner  before  the  world  was  ; 
but  equally  from  eternity  and  in  every  moment  of  time.  Where¬ 
fore  he  had  a  peculiar  glory  of  his  own  with  the  Father  before 
the  world  was.  And  this  was  no  other,  but  that  especial  exal¬ 
tation  which  he  had,  when  he  was  set  up  from  everlasting,  as 
the  foundation  of  the  counsels  of  God,  for  the  salvation  of  the 
church.  In  those  eternal  transactions  that  were  between  the 
Father  and  the  Son,  with  respect  unto  his  incarnation  and  me¬ 
diation,  or  his  undertaking  to  execute  and  fulfil  the  eternal 
counsels  of  the  wisdom  and  grace  of  the  Father,  there  was  an 
especial  glory  which  the  Son  had  with  him.  1  The  glory  which 
he  had  with  the  Father  before  the  world  was.’  For  the  mani¬ 
festation  hereof  he  now  prays ;  and  that  the  glory  of  his  good¬ 
ness,  grace  and  love,  in  his  peculiar  undertaking  of  the  execu¬ 
tion  of  the  counsels  of  God,  might  be  made  to  appear.  And 
this  is  the  principal  design  of  the  gospel.  It  is  the  declaration 


OF  ALL  THE  COUNSELS  OF  GOD. 


83 


as  of  the  grace  of  God  the  Father,  so  of  the  love,  grace, 
goodness  and  compassion  of  the  Son,  in  undertaking  from  ever¬ 
lasting  the  accomplishment  of  God’s  counsels  in  the  salvation 
of  the  church.  And  hereby  doth  he  hold  up  the  pillars  of  the 
earth,  or  support  this  inferior  creation,  which  otherwise,  with 
the  inhabitants  of  it,  would  by  sin  have  been  dissolved.  And 
those  by  whom  his  eternal  divine  pre-existence  in  the  form  of 
God,  antecedent  unto  his  incarnation,  is  denied,  do  what  lies  in 
them  expressly  to  despoil  him  of  all  that  glory  which  he  had 
with  the  Father  before  the  world  was.  So  we  have  herein  the 
whole  of  our  design.  In  the  ‘  beginning  of  God’s  ways,  before 
his  works  of  old;’  that  is,  in  his  eternal  counsels  with  respect 
unto  the  children  of  men,  or  the  sanctification  and  salvation  of 
the  church,  the  Lord  possessed,  enjoyed  the  Son  as*his  eternal 
wisdom,  in  and  with  whom  they  were  laid,  in  and  by  whom 
they  were  to  be  accomplished,  wherein  his  delights  were  with 
the  sons  of  men. 

2.  That  there  was  an  ineffable  delight  between  the  Father 
and  the  Son  in  this  his  setting  up,  or  exaltation.  ‘ 1  was,’  saith 
he,  ‘daily  his  delight,  rejoicing  always  before  him.’  It  is  not 
absolutely  the  mutual  eternal  delight  of  the  Father  and  the 
Son,  arising  from  the  perfection  of  the  same  divine  excellencies 
in  each  person  that  is  intended  ;  but  respect  is  plainly  had  unto 
the  counsels  of  God  concerning  the  salvation  of  mankind  by 
him  who  is  his  power  and  wisdom  unto  that  end.  This  coun¬ 
sel  of  peace  was  originally  between  Jehovah  and  the  Branch, 
Zech.  vi.  13.  or  the  Father  and  the  Son,  as  he  was  to  be  incar¬ 
nate.  For  therein  was  he  ‘fore-ordained  before  the  foundation 
of  the  world,’  1  Pet.  i.  20.  namely,  to  be  a  Saviour  and  Deliver¬ 
er,  by  whom  all  the  counsels  of  God  were  to  be  accomplished ; 
and  this  by  his  own  will  and  concurrence  in  counsel  with  the  ^ 
Father.  And  such  a  foundation  was  laid  of  the  salvation  of 
the  church  in  these  counsels  of  God,  as  transacted  between  the 
Father  and  the  Son,  that  it  is  said,  that  ‘eternal  life  was  pro¬ 
mised  before  the  world  began,’  Tit.  i.  2.  For  although  the  first 
formal  promise  was  given  after  the  fall  ;  yet  was  there  such  a 
preparation  of  grace  and  eternal  life  in  these  counsels  of  God, 
with  his  unchangeable  purpose  to  communicate  them  unto  us, 


84 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


that  all  the  faithfulness  of  God  was  engaged  in  them.  1  God 
that  cannot  lie,  hath  promised  before  the  world  began.’  There 
was  eternal  life  with  the  Father,  that  is,  in  his  counsel  treasur¬ 
ed  up  in  Christ,  and  in  him  was  afterwards  manifested  unto  us, 
1  John  i.  2.  And  to  shew  the  stability  of  this  purpose  and 
counsel  of  God,  with  the  infallible  consequence  of  his  actual 
promise,  and  efficacious  accomplishment  thereof,  1  Grace  is’  said 
to  be  1  given  us  in  Christ  Jesus  before  the  world  began,’  2  Tim. 
i.  9. 

In  these  counsels  did  God  delight,  or  in  the  person  of  Christ, 
as  his  eternal  wisdom  in  their  contrivance,  and  as  the  means 
of  their  accomplishment  in  his  future  incarnation.  Hence  he 
so  testifieth  of  him,  1  Behold  my  servant  whom  I  uphold,  mine 
elect  in  whom  my  soul  delighteth,’  Isa.  xlii.  1.  as  he  also  pro¬ 
claims  the  same  delight  in  him  from  heaven  in  the  days  of  his 
flesh,  Matth.  iii.  17.  chap.  xvii.  5.  He  was  the  delight  of  God, 
as  he  in  whom  all  his  counsels  for  his  own  glory  in  the  redemp¬ 
tion  and  salvation  of  the  church,  were  laid  and  founded.  Isa. 
xlix.  3.  ‘  My  servant  in  whom  I  will  be  glorified,  (that  is)  by 

raising  the  tribes  of  Jacob,  restoring  the  preserved  of  Israel, 
in  being  a  light  unto  the  Gentiles,  and  the  salvation  of  God 
unto  the  ends  of  the  earth,’  ver.  6. 

We  conceive  not  aright  of  the  counsels  of  God,  when  we 
think  of  nothing  but  the  effect  of  them,  and  the  glory  that  aris- 
eth  from  their  accomplishment.  It  is  certainly  true,  that  they 
shall  all  issue  in  his  glory,  and  the  demonstration  of  it  shall  fill 
up  eternity.  The  manifestative  glory  of  God  unto  eternity, 
consists  in  the  effects  and  accomplishment  of  his  holy  counsels. 
Heaven  is  the  state  of  the  actual  accomplishment  of  all  the 
counsels  of  God  in  the  sanctification  and  salvation  of  the 
church.  But  it  is  not  with  God  as  it  is  with  men.  Let  men’s 
counsels  be  never  so  wise,  it  must  needs  abate  of  their  satisfac¬ 
tion  in  them,  because  their  conjectures  (and  more  they  have 
not)  of  their  effects  and  events  are  altogether  uncertain.  But 
all  the  counsels  of  God  having  their  entire  accomplishment 
through  revolutions  perplexing  and  surpassing  all  created  un¬ 
derstandings,  inclosed  in  them  infallibly  and  immutably,  the 


OF  ALL  THE  COUNSELS  OF  GOD. 


85 


great  satisfaction,  complacency  and  delight  of  the  divine  Being 
is  in  these  counsels  themselves. 

God  doth  delight  in  the  actual  accomplishment  of  his  works. 
He  made  not  this  world,  nor  any  thing  in  it,  for  its  own  sake. 
Much  less  did  he  make  this  earth  to  be  a  theatre  for  men  to  act 
their  lusts  upon,  the  use  which  it  is  now  put  to  and  groans  un¬ 
der.  But  he  made  ; all  things  for  himself,’  Prov.  xvi.  4.  He 
1  made  them  for  his  pleasure,’  Rev.  iv.  11.  that  is,  not  only  by 
an  act  of  sovereignty,  but  to  his  own  delight  and  satisfaction. 
And  a  double  testimony  did  he  give  hereunto  with  respect  unto 
the  works  of  creation.  (L.)  In  the  approbation  which  he  gave 
of  the  whole  upon  its  survey.  And  £  God  saw  all  that  he  had 
made,  and  behold  it  was  very  good,’  Gen.  i.  31.  There  was 
that  impression  of  his  divine  wisdom,  power,  and  goodness,  up¬ 
on  the  whole,  as  manifested  his  glory,  wherein  he  was  well 
pleased.  For  immediately  thereon,  all  creatures  capable  of  the 
conception  and  apprehension  of  his  glory, { sang  forth  his  praise,’ 
Job  xxxviii.  6.  7.  (2.)  In  that  he  (  rested  from  his  works,’  or 

in  them,  when  they  were  finished,  Gen.  ii.  2.  It  was  not  a  rest 
of  weariness  from  the  labour  of  his  work,  but  a  rest  of  compla¬ 
cency  and  delight  in  what  he  had  wrought,  that  God  entered 
into. 

But  the  principal  delight  and  complacency  of  God  is  in  his 
eternal  counsels.  For  all  his  delight  in  his  works,  is  but  in  the 
effects  of  those  divine  properties  whose  primitive  and  prin¬ 
cipal  exercise  is  in  the  counsels  themselves  from  whence  they 
proceed.  Especially  is  it  so  as  unto  these  counsels  of  the  Fa¬ 
ther  and  the  Son,  as  to  the  redemption  and  salvation  of  the 
church,  wherein  they  delight  and  mutually  rejoice  in  each  other 
on  their  account.  They  are  all  eternal  acts  of  God’s  infinite 
wisdom,  goodness  and  love,  a  delight  and  complacency  wherein 
is  no  small  part  of  the  divine  blessedness.  These  things  are 
absolutely  inconceivable  unto  us,  and  ineffable  by  us  ;  we 
cannot  find  the  Almighty  out  unto  perfection.  However,  cer¬ 
tain  it  is,  from  the  notions  we  have  of  the  divine  Being  and 
excellencies,  and  from  the  revelation  he  hath  made  of  himself, 
that  there  is  an  infinite  delight  in  God,  in  the  eternal  actings  of 
his  wisdom,  goodness,  and  love,  wherein,  according  to  our  weak 


86 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


and  dark  apprehensions  of  things,  we  may  safely  place  no  small 
portion  of  divine  blessedness.  Self-existence  in  its  own  im¬ 
mense  being,  thence  self-sufficiency  unto  itself  in  all  things,  and 
thereon  self-satisfaction,  is  the  principal  notion  we  have  ot  divine 
blessedness. 

1.  God  delighteth  in  these  his  eternal  counsels  in  Christ,  as 
they  are  acts  of  infinite  wisdom,  as  they  are  the  highest  in¬ 
stance  wherein  it  will  exert  itself.  Hence,  in  the  accomplish¬ 
ment  of  them,  Christ  is  emphatically  said  to  be  the  £  wisdom  of 
God,’  1  Cor.  i.  24.  Hein  whom  the  counsels  of  his  wisdom 
were  to  be  fulfilled.  And  in  him  is  the  1  manifold  wisdom  of 
God’  made  known,  Eph.  iii.  10.  Infinite  wisdom  being  that 
property  of  divine  nature,  whereby  all  the  actings  of  it  are  dis¬ 
posed  and  regulated,  suitably  unto  his  own  glory,  in  all  his 
divine  excellencies,  he  cannot  but  delight  in  all  the  acts  of  it. 
Even  amongst  men,  whose  wisdom,  compared  with  that  of  God, 
is  folly  itself,  yet  is  there  nothing  wherein  they  have  a  real  ra¬ 
tional  complacency,  suitable  unto  the  principles  of  their  nature, 
but  in  such  actings  of  that  wisdom  which  they  have,  and  such 
as  it  is,  towards  the  proper  ends  of  their  being  and  duty.  How 
much  more  doth  God  delight  himself  in  the  infinite  perfection 
of  his  own  wisdom,  and  its  eternal  acting  for  the  representation 
of  all  the  other  glorious  excellencies  of  his  nature  !  Such  are  his 
counsels  concerning  the  salvation  of  the  church  by  Jesus  Christ, 
and  because  they  were  all  laid  in  him  and  with  him,  therefore  is 
he  said  to  be  his  ‘delight  continually  before  the  world  was.’ 
This  is  that  which  is  proposed  as  the  object  of  our  admiration, 
Rom.  xi.  33,  34,  35,  36. 

2.  They  are  acts  of  infinite  goodness,  whereon  the  divine 
nature  cannot  but  be  infinitely  delighted  in  them.  As  wisdom 
is  the  directive  principle  of  all  divine  operations,  so  good¬ 
ness  is  the  communicative  principle  that  is  effectual  in  them. 
He  is  ‘  good,  and  he  doth  good yea,  he  doth  good  because  he 
is  good,  and  for  no  other  reason  ;  not  by  the  necessity  of  nature, 
but  by  the  intervention  of  a  free  act  of  his  will.  His  goodness 
is  absolutely  infinite,  essentially  perfect  in  itself ;  which  it  cannot 
he,  if  it  belonged  unto  it  naturally  and  necessarily  to  act  and 
communicate  itself  unto  any  thing  without  God  himself.  The 


OF  ALL  THE  COUNSELS  OF  GOD. 


87 


divine  nature  is  eternally  satisfied  in  and  with  its  own  goodness  ; 
but  it  is  that  principle  which  is  the  immediate  fountain  of  all  the 
communications  of  good  unto  others,  by  a  ‘  free  act  of  the  will 
of  God.5  So  when  Moses  desired  to  see  his  glory,  he  tells  him, 

1  that  he  will  cause  all  his  goodness  to  pass  before  hiriij  and 
would  be  gracious  unto  whom  he  would  be  gracious/  Exod. 
xxxiii.  19.  All  divine  operations  in  the  gracious  communica¬ 
tion  of  God  himself,  are  from  his  goodness,  by  the  intervention 
of  a  free  act  of  his  will.  And  the  greatest  exercise  and  emana¬ 
tion  of  divine  goodness,  was  in  these  holy  counsels  of  God  for 
the  salvation  of  the  church  by  Jesus  Christ.  For  whereas, 
in  all  other  effects  of  his  goodness  he  gives  of  his  own,  herein 
he  gave  himself  in  taking  our  nature  upon  him.  And  thence 
as  he  expresseth  the  design  of  man  in  his  fall  as  upbraiding  him 
with  folly  and  ingratitude,  1  Behold  the  man  is  become  one  of 
us,5  Gen.  iii.  22.  We  may  with  all  humble  thankfulness  ex¬ 
press  the  means  of  our  recovery,  ‘  Behold  God  is  become  like 
one  of  us,5  as  the  Apostle  declares  it  at  large,  Phil.  ii.  6,  7,  8. 
It  is  the  nature  of  sincere  goodness,  even  in  its  lowest  degree, 
above  all  other  habits  or  principles  of  nature,  to  give  a  delight 
and  complacency  unto  the  mind  in  the  exercise  of  itself,  and 
communication  of  its  effects.  A  good  man  doth  both  delight 
in  doing  good,  and  hath  an  abundant  reward  for  the  doing  it, 
in  the  doing  of  it.  And  what  shall  we  conceive  concerning 
eternal,  absolute,  infinite,  perfect,  unmixed  goodness,  acting  it¬ 
self  in  the  highest  instance,  (in  an  effect  cognate  and  like  unto 
it),  that  it  can  extend  unto.  So  was  it  in  the  counsels  of  God 
concerning  the  incarnation  of  his  Son,  and  the  salvation  of  the 
church  thereby.  No  heart  can  conceive,  no  tongue  can  ex¬ 
press  the  least  portion  of  that  ineffable  delight  of  the  holy 
blessed  God,  in  these  counsels  wherein  he  acted,  and  expressed 
unto  the  utmost  his  own  essential  goodness.  Shall  a  liberal 
man  devise  liberal  things,  because  they  are  suited  unto  his  in¬ 
clination?  Shall  a  good  man  find  a  secret  refreshment  and 
satisfaction  in  the  exercise  of  that  low,  weak,  imperfect,  mixed 
goodness  that  his  nature  is  inlaid  withal ;  and  shall  not  he,  whose 
goodness  is  essential  unto  him,  whose  being  it  is,  and  in  whom 
is  the  immediate  principle  of  communicating  himself  unto 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


others,  be  infinitely  delighted  in  the  highest  exercise  of  it,  which 
divine  wisdom  did  direct? 

The  effect  of  these  eternal  counsels  of  God  in  future  glory 
is  reserved  for  them  that  do  believe;  and  therein  will  there  be 
the  nearest  manifestation  of  the  glory  of  God  himself  unto  them, 
when  he  shall  be  ‘glorified  in  his  saints,  and  eternally  admired 
in  all  that  believe.’  But  the  blessed  delight  and  satisfaction  of 
God,  was  and  is,  in  those  counsels  themselves,  as  they  were  acts 
of  his  infinite  wisdom  and  goodness.  Herein  was  the  Lord 
Christ  his  delight  continually  before  the  foundation  of  the 
world  ;  in  that  in  him  were  all  these  counsels  laid,  and  through 
him  were  they  all  to  be  accomplished.  The  constitution  of  his 
person  was  the.  only  way  whereby  divine  wisdom  and  goodness 
would  act  and  communicate  of  themselves  unto  mankind,  in 
which  actings  are  the  eternal  delight  and  complacency  of  the 
divine  Being. 

3.  Love  and  grace  have  the  same  influence  in  the  counsels  of 
God  as  wisdom  and  goodness  have.  And  in  the  scripture  notion 
of  these  things,  they  superadd  unto  goodness  this  consideration, 
that  their  object  is  sinners,  and  those  that  are  unworthy.  God 
doth  universally  communicate  of  his  goodness  unto  all  his  crea¬ 
tures,  though  there  be  an  especial  exercise  of  it  towards  them 
that  believe.  But  as  unto  his  love  and  grace,  as  they  are  pecu¬ 
liar  unto  his  elect,  the  church  chosen  in  Christ  before  the  foun¬ 
dation  of  the  world,  so  they  respect  them  primarily  in  a  lost  un¬ 
done  condition  by  sin,  Rom.  v.  8.  ‘  God  commendeth  his  love  un¬ 
to  us,  in  that  whilst  we  were  yet  sinners,  Christ  died  for  us.  God 
is  love,’  saith  the  Apostle,  his  nature  is  essentially  so.  And  the 
best  conception  of  the  natural  internal  actings  of  the  holy  per¬ 
sons  is  love.  And  all  the  acts  of  it  are  full  of  delight.  This  is, 
as  it  were,  the  womb  of  all  the  eternal  counsels  of  God  ;  which 
renders  his  complacency  in  them  ineffable.  Hence  doth  he  so 
wonderfully  express  his  delight  and  complacency  in  the  actings 
of  his  love  towards  the  church,  Zeph.  iii.  17.  1  The  Lord  thy 
God  in  the  midst  of  thee  is  mighty  ;  he  will  save  ;  he  will  re¬ 
joice  over  thee  with  joy  ;  he  will  rest  in  his  love  ;  he  will  rejoice 
over  thee  with  singing.’  The  reason  why,  in  the  salvation  of  the 
church,  he  rejoiceth  with  joy,  and  joyeth  with  singing,  the 


OF  ALL  TIIE  COUNSELS  OF  GOD. 


89 


highest  expression  of  divine  complacency,  is  because  he  rest- 
eth  in  his  love,  and  so  is  pleased  in  the  exercise  of  its  effects. 

But  we  must  return  to  manifest  in  particular,  how  all  these 
counsels  of  God  were  laid  in  the  person  of  Christ,  to  which  end 
the  things  ensuing  may  be  distinctly  considered. 

1.  God  made  all  things  in  the  beginning  good,  exceeding 
good.  The  whole  of  his  work  was  disposed  into  a  perfect  har¬ 
mony,  beauty,  and  order,  suited  unto  that  manifestation  of  his 
own  glory  which  he  designed  therein.  And  as  all  things  had 
their  own  individual  existence,  and  operations  suited  unto  their 
being,  and  capable  of  an  end,  a  rest,  or  a  blessedness,  congruous 
unto  their  natures  and  operations  ;  so  in  the  various  respects 
which  they  had  each  to  other  in  their  mutual  supplies,  assis¬ 
tances,  and  co-operation,  they  all  tended  unto  thatultimate end, 
of  his  eternal  glory.  For  as  in  their  beings  and  existence  they 
were  effects  of  infinite  power,  so  were  their  mutual  respects  and 
ends  disposed  in  infinite  wisdom.  Thereon  were  the  eternal 
power  and  wisdom  of  God  glorified  in  them  ;  the  one  in  their  * 
production,  the  other  in  their  disposal  into  their  order  and  har¬ 
mony.  Man  was  a  creature  that  God  made,  that  by  him  he 
might  receive  the  glory  that  he  aimed  at  in  and  by  the  whole 
inanimate  creation,  both  that  below,  which  was  for  his  use,  and 
that  above,  which  was  for  his  contemplation.  This  was  the 
end  of  our  nature  in  its  original  constitution.  Thereunto  are 
we  again  restored  in  Christ,  Jam.  i.  18.  Psal.  civ.  24.  cxxxvi.  5. 
Rom.  i.  20. 

2.  God  was  pleased  to  permit  the  entrance  of  sin,  both  in 
heaven  above  and  in  earth  beneath,  whereby  this  whole  order 
and  harmony  was  disturbed.  There  are  yet  characters  of  divine 
power,  wisdom,  and  goodness,  remaining  on  the  works  of  crea¬ 
tion,  and  inseparable  from  their  beings.  But  the  primitive  glory 
that  was  to  redound  unto  God  by  them,  especially  as  unto  all 
things  here  below,  was  from  the  obedience  of  man  unto  whom 
they  were  put  in  subjection.  Their  good  estate  depended  on 
their  subordination  unto  him  in  a  way  of  natural  use,  as  his 
did  on  God  in  the  way  of  moral  obedience,  Gen.  i.  26,  28.  Psal. 
viii.  6,  7,  8.  Man,  as  was  said,  is  a  creature  which  God  made, 
that  by  him  he  might  receive  the  glory  that  he  aimed  at,  in  and 

12 


90 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


by  the  whole  inanimate  creation.  This  was  the  end  of  our 
nature  in  its  original  constitution.  Thereunto  are  we  again 
restored  in  Christ,  Jam.  i.  18.  But  the  entrance  of  sin  cast  all 
this  order  into  confusion,  and  brought  the  curse  on  all  things 
here  below.  Hereby  were  they  deprived  of  that  estate  wherein 
they  were  declared  exceeding  good,  and  cast  into  that  of  vanity 
under  the  burden  whereof  they  groan,  and  will  do  so  to  the  end, 
Gen.  iii.  17,  18.  Rom.  viii.  20,  21.  And  these  things  we  must 
atrain  consider  afterwards. 

c> 

3.  Divine  wisdom  was  no  way  surprised  with  this  disaster. 
God  had  from  all  eternity  laid  in  provisions  of  counsels  for  the 
recovery  of  all  things  into  a  better  and  more  permanent  estate 
than  what  was  lost  by  sin.  This  is  the  d  vaip lips?  the  diroKaTUsraatg 
navrcovi  the  revi vification,  the  restitution  ofall  things,  Acts  iii.  19, 
21.  The  dvdK^aUiucis,  or  the  gathering  all  things  in  heaven  and 
earth  into  a  new  head  in  Christ  Jesus,  Eph.  i.  10.  For  although 
it  may  be,  there  is  more  of  curiosity  than  of  edification,  in  a 
scrupulous  inquiry  into  the  method  or  order  of  God’s  eternal 
decrees  or  counsels,  and  the  disposal  of  them  into  a  subservi¬ 
ency  one  unto  another  ;  yet  this  is  necessary  from  the  infinite 
wisdom,  prescience,  and  immutability  of  God,  that  he  is  sur¬ 
prised  with  nothing,  that  he  is  put  unto  no  new  counsels  by  any 
events  in  the  works  of  creation.  All  things  were  disposed  by 
him,  into  those  ways  and  methods,  and  that  from  eternity  which 
conduce  unto,  and  certainly  issue  in  that  glory  which  is  ulti¬ 
mately  intended.  For  as  we  are  careful  to  state  the  eternal  de¬ 
crees  of  God,  and  the  actual  operations  of  his  providence,  so  as 
that  the  liberty  of  the  will  of  man  as  the  next  cause  of  all  his 
moral  actions,  be  not  infringed  thereby  ;  so  ought  we  to  be 
careful  not  to  ascribe  such  a  sacrilegious  liberty  unto  the  wills 
of  any  creatures,  as  that  God  should  be  surprised,  imposed  on, 
orchanged  by  any  of  their  actings  whatever.  For  {  known  unto 
him  are  all  his  works  from  the  foundation  of  the  world,’  and 
with  him  there  is  neither  ‘variableness  nor  shadow  of  turning1.5 

o 

4.  There  were  therefore  eternal  counsels  of  God  whereby  he 
disposed  all  things  into  a  new  order,  unto  his  own  glory  in  the 
sanctification  and  salvation  of  the  church.  And  of  them  two 


OF  ALL  THE  COUNSELS  OF  GOD. 


91 


things  may  be  considered :  (1.)  Their  original.  (2.)  The 
design  of  their  accomplishment. 

(1.)  The  first  spring  or  original  was  in  the  divine  will  and 
wisdom  alone,  without  respect  unto  any  external  moving  cause. 
No  reason  can  be  given,  no  cause  be  assigned  of  these  counsels, 
but  the  ‘  will  of  God  alone.’  Hence  are  they  called  or  describ¬ 
ed  by,  the  ‘  good  pleasure  which  he  purposed  in  himself,’  Eph. 
i.  9.  1  The  purpose  of  him  who  worketh  all  things  according 

to  the  counsel  of  his  will,  ver.  11.  Who  hath  known  the  mind 
of  the  Lord?  or  who  hath  been  his  counsellor  ?  or  who  hath 
given  first  unto  him,  and  it  shall  be  recompensed  to  him  again? 
for  of  him,  and  through  him,  and  to  him  are  all  things,’  Rom. 
xi.  34 — 36.  The  incarnation  of  Christ,  and  his  mediation 
thereon,  were  not  the  procuring  cause  of  these  eternal  counsels 
of  God  ;  but  the  effects  of  them,  as  the  Scripture  constantly  de¬ 
clares.  But  the  design  of  their  accomplishment  was  laid  in  the 
person  of  the  Son  alone.  As  he  was  the  essential  wisdom  of 
God,  all  things  were  at  first  created  by  him.  But  upon  a  pros¬ 
pect  of  the  ruin  of  all  by  sin,  God  would  in  and  by  him,  as  he 
was  fore-ordained  to  be  incarnate,  restore  all  things.  The  whole 
counsel  of  God  unto  this  end  centered  in  him  alone.  Hence 
their  foundation  is  rightly  said  to  be  laid  in  him,  and  is  declared 
so  to  be  by  the  Apostle,  Eph.  i.  4.  For  the  spring  of  the  sancti¬ 
fication  and  salvation  of  the  church  lies  in  election,  the  decree 
whereof  compriseth  the  counsels  of  God  concerning  them. 
Herein  God  from  the  beginning  ‘  chooseth  us  unto  salvation 
through  the  sanctification  of  the  Spirit,’  2  Thess.  ii.  13.  The 
one  being  the  end  he  designed,  the  other  the  means  and  way 
thereof.  But  this  he  did  in  Christ ;  he  4  hath  chosen  us  in 
him  before  the  foundation  of  the  world,  that  we  should  be  holy 
and  unblameable  before  him  in  love  ;’  that  is,  1  unto  salvation 
through  the  sanctification  of  the  Spirit.’  In  him  we  were  not 
actually,  nor  by  faith,  before  the  foundation  of  the  world  ;  yet 
were  we  then  chosen  in  him,  as  the  only  foundation  of  the  ex¬ 
ecution  of  all  the  counsels  of  God,  concerning  our  sanctification 
and  salvation. 

Thus  as  all  things  were  originally  made  and  created  by 
him,  as  he  was  the  essential  wisdom  of  God,  so  all  things  are 


92 


THE  PERSON  OF  CHRIST  THE  FOUNDATION 


renewed  and  recovered  by  him,  as  he  is  the  provisional  wisdom 
of  God  in  and  by  his  incarnation.  Therefore,  as  these  things 
put  together  and  compared  unto  his  glory,  Col.  i.  15,  16,  17, 
18,  19.  ‘He  is  the  image  of  the  invisible  God,  the  first-born 
of  every  creature.  For  by  him  were  all  things  created  that  are 
in  heaven,  and  that  are  in  the  earth,  visible  and  invisible,  all 
things  were  created  by  him  and  for  him  ;  and  he  is  before  all 
things,  and  by  him  all  things  consist ;  and  he  is  the  head  of 
the  body,  the  church  :  who  is  the  beginning,  the  first-born 
from  the  dead,  that  in  all  things  he  might  have  the  pre-eminence.5 

Two  things  as  the  foundation  of  what  is  ascribed  unto  the 
Lord  Christ  in  the  ensuing  discourse,  are  asserted,  ver.  15. 
(1.)  ‘  That  he  is  the  image  of  the  invisible  God.5  (2.)  That  he 
is  the  first-born  of  every  creature  ;  things  seemingly  very  dis¬ 
tant  in  themselves,  but  gloriously  united  concentering  in  his 
person. 

1.  He  is  the  image  of  the  invisible  God  ;  or,  as  it  is  elsewhere 
expressed,  he  is  in  the  form  of  God,  his  essential  form,  for 
other  forms  there  is  none  in  the  divine  nature.  The  bright- 
ness  of  his  glory,  and  express  image  of  the  Fathers  person. 
And  he  is  called  here  the  invisible  God,  not  absolutely  with 
respect  unto  his  essence,  though  it  be  most  true,  the  divine  es¬ 
sence  being  absolutely  invisible,  and  that  equally  whether  con¬ 
sidered  as  in  the  Father  or  in  the  Son.  But  he  is  called  so, 
with  respect  unto  his  counsels,  his  will,  his  love,  and  his  grace. 
For  so  ‘none  hath  seen  him  at  any  time,  but  the  only  begot¬ 
ten  which  is  in  the  bosom  of  the  Father,5  he  declares  him,  John 
i.  18.  As  he  is  thus  the  essential,  the  eternal  image  of  the  in¬ 
visible  God,  his  wisdom  and  power,  the  efficiency  of  the  first 
creation,  and  its  consistence  being  created,  is  ascribed  unto 
him,  ver,  16,  17.  ‘  By  him  were  all  things  created  that  are  in 

heaven  and  in  earth,  visible  and  invisible.’  And  because  of 
the  great  notions  and  apprehensions  that  were  then  in  the 
world,  especially  among  the  Jews  unto  whom  the  Apostle  had 
respect  in  this  epistle,  of  the  greatness  and  glory  of  the  invisi¬ 
ble  part  of  the  creation  in  heaven  above,  he  mentions  them  in 
particular,  under  the  most  glorious  titles  that  any  could,  or 
then  did  ascribe  unto  them  ;  ‘  whether  they  be  thrones  or  do- 


OF  ALL  THE  COUNSELS  OF  GOD. 


93 


minions,  or  principalities,  or  powers.’  All  things  were  created 
by  him,  and  for  him  ;  the  same  expression  that  is  used  of  God 
absolutely,  Rom.  xi.  36.  Rev.  iv.  11.  Adel  hereunto  those  other 
places  to  this  purpose,  John  i.  1,2,  3.  Heb.  i.  1,  2, 3.  and  those  that 
are  not  under  the  efficacy  of  spiritual  infatuations,  cannot  but 
admire  at  the  power  of  unbelief,  the  blindness  of  the  minds  of 
men,  and  the  craft  of  Satan,  in  them  who  deny  the  divine 
nature  of  Jesus  Christ.  For  whereas  the  Apostle  plainly  af¬ 
firms,  that  the  works  of  the  creation  do  demonstrate  the  eternal 
power  and  Godhead  of  him  by  whom  they  were  created,  Rom. 
i.  19,  20.  and  not  only  so,  but  it  is  uncontrolably  evident  in  the 
light  of  nature ;  it  being  so  directly,  expressly,  frequently  af¬ 
firmed,  that  all  things  whatever,  absolutely,  and  in  their  distri¬ 
butions  into  heaven  and  earth,  with  the  things  contained  res¬ 
pectively  in  them,  were  made  and  created  by  Christ ;  it  is  the 
highest  rebellion  against  the  light  and  teachings  of  God,  to  dis¬ 
believe  his  divine  existence  and  power. 

(2.)  Again  it  is  added,  that  he  1  is  the  first-born  of  every 
creature  ;’  which  principally  respects  the  new  creation,  as  it  is 
declared,  ver.  18.  ‘He  is  the  head  of  the  body,  the  church,  the 
beginning,  the  first-born  from  the  dead  ;  that  in  all  things  he 
might  have  the  pre-eminence.’  For  in  him  were  all  the  coun¬ 
sels  of  God  laid  for  the  recovery  of  all  things  unto  himself  :  as 
he  was  to  be  incarnate.  And  the  accomplishment  of  these  coun¬ 
sels  of  God  by  him,  the  Apostle  declares  at  large  in  the  ensu¬ 
ing  verses.  And  these  things  are  both  conjoined  and  com¬ 
posed  in  this  place.  As  God  the  Father  did  nothing  in 
the  first  creation  but  by  him  as  his  eternal  wisdom,  John  i.  3. 

Heb.  i.  2.  Prov.  viii.  so  he  designed  nothing  in  the  new  crea¬ 
tion  or  restoration  of  all  things  unto  his  glory,  but  in  him  as  he 
was  to  be  incarnate.  Wherefore  in  his  person  were  laid  all 
the  foundations  of  the  counsels  of  God  for  the  sanctification 
and  salvation  of  the  church.  Herein  he  is  glorified,  and  that 
in  a  way  unspeakably,  exceeding  all  that  glory  which  would 
have  accrued  unto  him  from  the  first  creation,  had  all  things 
abode  in  their  primitive  constitution. 

His  person,  therefore,  is  the  foundation  of  the  church,  the  y 
great  mystery  of  godliness,  or  the  religion  we  profess  ;  the  en- 


94 


THE  PERSON  OP  CHRIST  THE  GREAT 


tire  life  and  soul  of  all  spiritual  truth  ;  in  that  all  c  the  coun¬ 
sels  of  the  wisdom,  grace,  and  goodness  of  God,  for  the  redemp¬ 
tion,  vocation,  sanctification,  and  salvation  of  the  church, 
were  all  laid  in  him,  and  by  him  were  all  to  be  accomplished.’ 


CHAR  Y. 

THE  PERSON  OP  CHRIST  THE  GREAT  REPRESENTATIVE  OF 

GOD  AND  HIS  WILL. 

What  may  be  known  of  God,  is  his  nature  and  existence, 
with  the  holy  counsels  of  his  will.  A  representation  of  them 
unto  ns  is  the  foundation  of  all  religion,  and  the  means  of  our 
conformity  unto  him,  wherein  our  present  duty  and  future 
blessedness  do  consist.  For  to  know  God,  so  as  thereby  to  be 
made  like  unto  him,  is  the  chief  end  of  man.  This  is  done 
perfectly  only  in  the  person  of  Christ,  all  other  means  of  it  be- 
insf  subordinate  thereunto,  and  none  of  them  of  the  same  na- 
ture  therewithal.  The  end  of  the  world  itself  is  to  instruct  us 
in  the  knowledge  of  God  in  Christ.  That,  therefore,  which  I 
shall  now  demonstrate  is,  ‘  That  in  the  person  and  mediation 
of  Christ,  (which  are  inseparable  in  all  the  respects  of  faith  un¬ 
to  him,)  there  is  made  unto  us  a  blessed  representation  of  the 
glorious  properties  of  the  divine  nature,  and  of  the  holy 
counsels  of  the  will  of  God.  The  first  of  these  I  shall  speak 
unto  in  this  chapter,  the  other  in  that  which  ensues  ;  wherein 
we  shall  manifest  how  all  divine  truths  do  centre  in  the  person 
of  Christ.  And  the  consideration  of  sundry  things  are  neces¬ 
sary  unto  the  explication  hereof. 

1.  God  in  his  own  essence,  being  and  existence,  is  absolute¬ 
ly  incomprehensible.  His  nature  being  immense  ;  and  all  his 
holy  properties  essentially  infinite,  no  creature  can  directly  or 
perfectly  comprehend  them,  or  any  of  them.  He  must  be  in¬ 
finite  that  can  perfectly  comprehend  that  which  is  infinite. 
Wherefore  God  is  perfectly  known  unto  himself  only;  but  as 


95 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 

for  ns,  how  little  a  portion  is  heard  of  him  ?  Hence  he  is  call¬ 
ed  the  invisible  God,  and  said  to  dwell  in  light  inaccessible* 
The  subsistence  of  his  most  single  and  simple  nature  in  three 
distinct  persons,  though  it  raises  and  ennobles  faith  in  its  reve¬ 
lation,  yet  it  amazeth  reason  which  would  trust  to  itself  in  the 
contemplation  of  it:  whence  men  grow  giddy  who  will  own 
no  other  guide,  and  are  carried  out  of  the  way  of  truth.  1  No 
man  hath  seen  God  at  any  time  ;  the  only  begotten  who  is  in 
the  bosom  of  the  Father,  he  hath  declared  him,’  John  i.  18. 
1  Tim.  vi.  16. 

2.  Therefore  we  can  have  no  direct  intuitive  notions  or  ap¬ 
prehensions  of  the  divine  essence,  or  its  properties.  Such 
knowledge  is  too  wonderful  for  us.  Whatever  is  pleaded  for 
an  intellectual  vision  of  the  essence  of  God  in  the  light  of 
glory,  yet  none  pretend  unto  a  possibility  of  an  immediate  full 
comprehension  of  it.  But  in  our  present  state  God  is  unto  us 
as  was  he  unto  Moses  under  all  the  external  manifestations 
of  his  glory,  in  thick  darkness,  Exod.  xx.  21.  All  the  rational 
conceptions  of  the  minds  of  men  are  swallowed  up,  and  lost, 
when  they  would  exercise  themselves  directly  on  that  which 
is  absolutely  immense,  eternal,  infinite.  When  we  say  it  is  so, 
we  know  not  what  we  say,  but  only  that  it  is  not  otherwise. 
What  we  deny  of  God,  we  know  in  some  measure,  but  what  we 
affirm  we  know  not  :  only  we  declare  what  we  believe  and  adore. 
Neque  sensus  est  ejus ,  neque  phantasia,  neque  opinio, nec  ratio , 
nec  scientia ,  says  Dionys.  de  Devin.  Nomin.  1.  We  have  no 
means,  no  corporal,  no  intellectual  instrument  or  power  for  the 
comprehension  of  him,  nor  hath  any  other  creature,  e™  avro  virep 

igiv  b  Qeog,  ov  povov  oi  UpocprjT  ai,  aXX’  hSev  ayyeXoi  elSov,  are  apxayysXoi,  aXX’  iav  epwr/j- 
cnqg  avrug  aKvarj  nspi  piv  rag  tunas  hSe  ixTtoKpivopevog  So\a  Si  iv  vxpiroig  povov  aSovreg  too 
Oca kclv  napa  twv  XepuSip  t)  twv  aeputpEip  iiriQvpri^o.g  rt  padtiu,  rd  pvgiKov  t5  aytaapS 
piXog  dxovari,  teat  otl  nXfipriS  o  ovpavdg  £ai  f]  Xrj  Trjg  Souris  avrS.  {  For  that  wllicll 

is  God  (the  essence  of  God)  not  only  have  not  the  prophets 
seen,  but  neither  the  angels  nor  the  archangels.  If  thou  wilt 
inquire  of  them,  thou  shalt  have  nothing  of  the  substance  of 
God,  but  only  hear  them  say,  Glory  to  God  on  high.  If  thou 
askest  the  cherubims  and  seraphims,  thou  shalt  only  hear  the 
praise  of  holiness,  the  whole  earth  is  full  of  his  glory,’  says 
Chrysostome,  in  cap.  1.  Job.  v.  18.  That  God  is  in  himself 


96 


THE  PERSON  OF  CHRIST  THE  GREAT 


absolutely  incomprehensible  unto  us,  is  a  necessary  effect  of 
our  infinite  distance  from  him.  But  as  he  externally  repre¬ 
sents  himself  unto  us,  and  by  the  notions  which  are  ingenera¬ 
ted  in  us  by  the  effects  of  his  properties,  are  our  conceptions  of 
him,  Psal.  xix.  1.  Rom.  i.  21. 

This  is  declared  in  the  answer  given  unto  that  request  by 
Moses  ;  ‘  1  beseech  thee,  shew  me  thy  glory.’  Exod.  xxxiii.  28. 
Moses  had  heard  a  voice  speaking  unto  him,  but  he  that  spake 
was  in  thick  darkness,  he  saw  him  not.  Glorious  evidences  he 
gave  of  his  majestatical  presence,  but  no  appearance  was  made 
of  his  essence  or  person.  Hereon  Moses  desireth  for  the  full 
satisfaction  of  his  soul  (as  the  nearer  any  one  is  unto  God, 
the  more  earnest  will  be  his  desire  after  the  full  fruition  of 
him)  that  he  might  have  a  sight  of  his  glory,  not  of  that  created 
glory  in  the  tokens  of  his  presence  and  power  which  he  had 
beheld,  but  of  the  uncreated  glory  of  his  essence  and  being. 
Through  a  transport  of  love  to  God,  he  would  have  been  in  hea¬ 
ven  whilst  he  was  on  the  earth;  yea,  desired  more  than  heaven  it¬ 
self  will  afford,  if  he  would  have  seen  the  essence  of  God  with 
his  corporeal  eyes.  In  answer  hereunto,  God  tells  him,  That 
he  cannot  see  his  face  and  live  :  none  can  have  either  bodily 
sight  or  direct  mental  intuition  of  the  divine  Being.  But  this 
I  will  do,  saith  God,  ‘I  will  make  my  glory  pass  before  thee, 
and  thou  shalt  see  my  back  parts,5  Exod.  xxxiii.  18 — 23,  &c. 
This  is  all  that  God  would  grant ;  namely,  such  external  repre¬ 
sentations  of  himself  in  the  proclamation  of  his  name,  and  cre¬ 
ated  appearances  of  his  glory,  as  we  have  of  a  man  whose  back 
parts  only  we  behold  as  he  passeth  by  us.  But  as  to  the  being 
of  God,  and  his  subsistence  in  the  Trinity  of  persons,  we  have 
no  direct  intuition  into  them,  much  less  comprehension  of  them. 

3.  It  is  evident,  therefore,  that  our  conceptions  of  God,  and 
of  the  glorious  properties  of  his  nature,  are  both  ingenerated  in 
us,  and  regulated  under  the  conduct  of  divine  revelation,  by  re¬ 
flections  of  his  glory  on  other  things,  and  representations  of  his 
divine  excellencies  in  the  effects  of  them.  So  the  invisible 
things  of  God,  1  even  his  eternal  power  and  Godhead,  are  clear¬ 
ly  seen,  being  manifested  and  understood  by  the  things  that 
are  made,  Rom.  i.  20.  Yet  must  it  be  granted,  that  no  mere 
creature,  not  the  angels  above,  not  the  heaven  of  heavens,  are 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


97 


meet  or  able  to  receive  upon  them  such  characters  of  the  divine 
excellencies,  as  to  be  a  complete  satisfactory  representation  of 
the  being  and  properties  of  God  unto  us.  They  are  all  finite 
and  limited,  and  so  cannot  properly  represent  that  which  is  in¬ 
finite  and  immense.  And  this  is  the  true  reason  why  all  wor¬ 
ship  or  religious  adoration  of  them  is  idolatry.  Yet  are  there 
such  effects  of  God’s  glory  in  them,  such  impressions  of  the  di¬ 
vine  excellencies  upon  them,  as  we  cannot  comprehend' nor 
search  out  unto  perfection.  How  little  do  we  conceive  of  the 
nature,  glory  and  power  of  angels  ?  so  remote  are  we  from  an 
immediate  comprehension  of  the  uncreated  glory  of  God,  as  that 
we  cannot  fully  apprehend,  nor  conceive  aright,  the  reflection 
of  it  on  creatures  in  themselves  finite  and  limited.  Hence  they 
thought  of  old  when  they  had  seen  an  angel,  that  so  much  of 
the  divine  perfections  had  been  manifested  unto  them,  that 
thereon  they  must  die,  Judg.  xiii.  21,  22.  Howbeit  they  come 
infinitely  short  of  making  any  complete  representation  of  God, 
nor  is  it  otherwise  with  any  creature  whatever. 

4.  Mankind  seemed  to  have  always  had  a  common  appre¬ 
hension,  that  there  was  need  of  a  nearer  and  more  full  repre¬ 
sentation  of  God  unto  them,  than  was  made  in  any  of  the 
works  of  creation  or  providence.  The  heavens  indeed  declared 
his  glory,  and  the  firmament  always  shewed  his  handy- work. 
The  invisible  things  of  his  eternal  power  and  Godhead  were 
continually  made  known  by  the  things  that  are  made.  But 
men  generally  miscarried  and  missed  it  in  the  contemplation 
of  them,  as  the  Apostle  declares,  Rom.  i.  For  still  they  were 
influenced  by  a  common  presumption,  that  there  must  be  a 
nearer  and  more  evident  manifestation  of  God;  that  made  by 
the  works  of  creation  and  providence  being  not  sufficient  to 
guide  them  unto  him.  But  in  the  pursuit  hereof,  they  utterly 
ruined  themselves.  They  would  do  what  God  had  not  done. 
By  common  consent  they  had  framed  representations  of  God 
unto  themselves;  and  were  so  besotted  therein,  that  they  utter¬ 
ly  lost  the  benefit  which  they  might  have  received  by  the  mani¬ 
festation  of  him  in  the  works  of  creation,  and  took  up  with  most 
foolish  imaginations.  For  whereas  they  might  have  learned 
from  thence,  the  being  of  God,  his  infinite  wisdom,  power,  and 

13 


98 


THE  PERSON  OP  CHRIST  THE  GREAT 


goodness,  namely,  in  the  impressions  and  characters  of  them 
on  the  things  that  were  made  ;  in  their  own  representations  of 
him,  they  changed  the  ‘glory  of  the  invisible  God  into  an  im¬ 
age  made  like  unto  corruptible  man,  and  to  birds,  and  to  four- 
footed  beasts,  and  creeping  things,’  Rom.  i.  23.  wherefore  this 
common  presumption,  that  there  was  no  way  to  attain  a  due  sense 
of  the  divine  being,  but  by  some  representation  of  it,  though 
true  in  itself,  yet  by  the  craft  of  Satan,  and  foolish  superstitions 
of  the  minds  of  men,  became  the  occasion  of  all  idolatry  and  fla¬ 
gitious  wickedness  in  the  world.  Hence  were  all  those  tTiubavcicu , 
or  supposed  illustrious  appearances  of  their  gods,  which  Satan 
deluded  the  Gentiles  by;  and  hence  were  all  the  ways  which 
they  devised  to  bring  God  into  human  nature,  or  the  likeness 
of  it.  Wherefore  in  all  the  revelations  that  ever  God  made  of 
himself,  his  mind  and  will,  he  always  laid  this  practice  of 
making  representations  of  him,  under  the  most  severe  interdict 
and  prohibition.  And  this  he  did  evidently  for  these  two  rea¬ 
sons  : 

(1.)  Because  it  was  a  bold  and  foolish  intrenching  upon  his 
provisional  wisdom  in  the  case.  He  had  taken  care  that  there 
should  be  a  glorious  image  and  representation  of  himself,  infi¬ 
nitely  above  what  any  created  wisdom  could  find  out.  But  as 
when  Moses  went  into  the  mount,  the  Israelites  would  not  wait 
for  his  return,  but  made  a  calf  in  his  stead  ;  so  mankind,  refus¬ 
ing  to  wait  for  the  actual  exhibition  of  that  glorious  image  of 
himself  which  God  had  provided,  they  broke  upon  his  wisdom 
and  sovereignty,  to  make  some  of  their  own.  For  this  cause 
was  God  so  provoked,  that  he  gave  them  up  to  such  stupid 
blindness,  that  in  those  things  wherein  they  thought  to  shew 
themselves  wise,  and  to  bring  God  nearer  unto  them,  they?  be¬ 
came  contemptibly  foolish,  abased  their  nature,  and  all  the  no¬ 
ble  faculties  of  their  minds  unto  hell,  and  departed  unto  the  ut¬ 
most  distance  from  God,  whom  they  sought  to  bring  near  unto 
them. 

(2.)  Because  nothing  that  can  fall  into  the  invention  or  ima¬ 
gination  ol  men,  could  make  any  other  but  false  representations 
of  him,  and  so  substitute  an  idol  in  his  place.  His  own  imme¬ 
diate  works  have  great  characters  of  his  divine  excellencies  upon 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


99 


them,  though  unto  us  obscure,  and  not  clearly  legible  without 
the  light  of  revelation.  Somewhat  he  did  of  old  represent  of  his 
glorious  presence,  though  not  of  his  being,  in  the  visible  insti¬ 
tutions  of  his  worship.  But  all  men’s  inventions  to  this  end, 
which  are  neither  divine  works  of  nature,  nor  divine  institu¬ 
tions  of  worship,  are  all  but  false  representations  of  God,  and 
therefore  accursed  by  him. 

Wherefore  it  is  granted,  that  God  hath  placed  many  charac¬ 
ters  of  his  divine  excellencies  upon  his  works  of  creation  and 
providence  ;  many  of  his  glorious  presence,  upon  the  taberna¬ 
cle  and  temple  of  old  ;  but  none  of  these  things  ever  did  or 
could  give  such  a  representation  of  him,  as  wherein  the  souls  of 
men  might  fully  acquiesce,  or  obtain  such  conceptions  of  him 
as  might  enable  them  to  worship  and  honour  him  in  a  due  man¬ 
ner.  They  cannot,  I  say,  by  all  that  may  be  seen  in  them,  and 
learned  from  them,  represent  God  as  the  complete  object  of  all 
our  affections,  of  all  the  actings  of  our  souls  in  faith,  trust,  love, 
fear,  obedience,  in  that  way  whereby  he  may  be  glorified,  and 
we  may  be  brought  unto  the  everlasting  fruition  of  him.  This 
therefore  is  yet  to  be  inquired  after.  Wherefore, 

5.  A  mere  external  doctrinal  revelation  of  the  divine  nature 
and  properties,  without  any  exemplification,  or  real  representa¬ 
tion  of  them,  was  not  sufficient  unto  the  end  of  Godin  the  mani¬ 
festation  of  himself.  This  is  done  in  the  Scripture;  but  the 
whole  Scripture  is  built  on  this  foundation,  or  proceeds  on  this 
supposition,  that  there  is  a  real  representation  of  the  divine  na¬ 
ture  unto  us,  which  it  declares  and  describes.  And  as  there  was 
such  a  notion  on  the  minds  of  all  men,  that  some  representation 
of  God,  wherein  he  might  be  near  unto  them,  was  necessary, 
which  arose  from  the  consideration  of  the  infinite  distance  be-* 
tween  the  divine  nature  and  their  own,  which  allowed  of  no 
measures  between  them  ;  so  as  unto  the  event  God  himself  hath 
declared  that  in  his  own  way  such  a  representation  was  needful 
unto  that  end  of  the  manifestation  of  himself,  which  he  designed. 
For, 

6.  All  this  is  done  in  the  person  of  Christ.  He  is  the  com¬ 
plete  image  and  perfect  representation  of  the  divine  being  and 
excellencies.  I  do  not  speak  of  it  absolutely,  but  as  God  proposeth 


100 


THE  PERSON  OF  CHRIST  THE  GREAT 


himself  as  the  object  of  our  faith,  trust,  and  obedience.  Hence 
it  is  God  as  the  Father,  who  is  so  peculiarly  represented  in  him 
and  by  him,  as  he  says,  ‘  he  that  hath  seen  the  Son,  Hath  seen 
the  Father  also,’  John  xiv.  9. 

Unto  such  a  representation  two  things  are  required.  (1.) 
That  all  the  properties  of  the  divine  nature,  the  knowledge 
whereof  is  necessary  unto  our  present  obedience  and  future  bles¬ 
sedness,  be  expressed  in  it,  and  manifested  unto  us.  (2.)  That 
there  be  therein  the  nearest  approach  of  the  divine  nature  made 
unto  us  whereof  it  is  capable,  and  which  we  can  receive.  And 
both  these  are  found  in  the  person  of  Christ,  and  therein 
alone. 

In  the  person  of  Christ  we  consider  both  the  constitution  of 
it  in  the  union  of  his  natures,  and  respect  of  it  unto  his  work  of 
mediation,  which  was  the  end  of  that  constitution.  And, 

(1.)  Therein  as  so  considered,  is  there  a  blessed  representa¬ 
tion  made  unto  us  of  all  the  holy  properties  of  the  nature  of 
God  ;  of  his  wisdom,  his  power,  his  goodness,  grace,  and  love, 
his  righteousness,  truth,  and  holiness,  his  mercy,  and  patience. 
As  this  is  affirmed  concerning  them  all  in  general,  or  the  glory 
of  God  in  them,  which  is  seen  and  known  only  in  the  face  of 
Christ  ;  so  it  were  easy  to  manifest  the  same  concerning  every 
one  of  them  in  particular,  by  express  testimonies  of  Scripture* 
But  I  shall  at  present  confine  myself  unto  the  proofs  of  the 
whole  assertion  which  do  ensue. 

(2.)  There  is  therein  the  most  incomprehensible  approach  of 
the  divine  nature  made  unto  ours  ;  full  as  all  the  imaginations 
of  men  did  ever  infinitely  fall  short  of;  as  hath  been  before  de¬ 
clared.  In  the  assumption  of  our  nature  into  personal  union 
with  himself,  and  our  cognation  unto  God  thereby,  with  the 
union  which  believers  obtain  with  him  thereon,  being  £  one  in 
the  Father,  and  the  Son,  as  the  Father  is  in  the  Son,  and  the 
Son  in  the  Father,’  John  xvii.  20,  21.  there  is  the  nearest  ap¬ 
proach  of  the  divine  being  unto  us,  that  the  nature  of  things  is 
capable  of.  Both  these  ends  were  designed  in  those  representa¬ 
tions  ot  God,  which  were  of  human  invention  ;  but  in  both  of 
them  they  utterly  failed.  For,  instead  of  representing  any  of 
the  glorious  properties  of  the  nature  of  God,  they  debased  it, 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


101 


dishonored  it,  and  filled  the  minds  of  men  with  vile  conceptions 
of  it.  And,  instead  of  bringing  God  nearer  unto  them,  they  put 
themselves  at  an  infinite  moral  distance  from  him.  But  my 
design  is  the  confirmation  of  oar  assertions  from  the  Scripture. 

Col.  i.  15.  ‘  Ha  is  the  image  of  the  invisible  God.’  This  title 
or  property  of  invisible,  the  Apostle  here  gives  unto  God,  to 
shew  what  need  there  was  of  an  image  or  representation  of  him 
unto  us,  as  well  as  of  one  in  whom  he  would  declare  the  coun¬ 
sels  of  his  will.  For  he  intends  not  only  the  absolute  invisi¬ 
bility  of  his  essence,  but  his  being  unknown  unto  us  in  himself. 
Wherefore,  as  was  before  observed,  mankind  was  generally 
prone  to  make  visible  representations  of  this  invisible  God,  that 
in  them  they  might  contemplate  on  him,  and  have  him  present 
with  them,  as  they  foolishly  imagined.  Unto  the  craft  of  Satan 
abusing  this  inclination  of  mankind,  idolatry  owes  its  original 
and  progress  in  the  world.  Howbeit,  necessary  it  was  that  this 
invisible  God  should  be  so  represented  unto  us  by  some  image 
of  him,  as  that  we  might  know  him,  and  that  therein  he  might 
be  worshipped  according  unto  his  own  mind  and  will.  But 
this  must  be  of  his  own  contrivance,  an  effect  of  his  own  infi¬ 
nite  wisdom.  Hence  as  he  absolutely  rejecteth  all  images  and 
representations  of  him,  of  men’s  devising,  for  the  reasons  before- 
mentioned,  and  declares  that  the  honour  that  any  should  think 
would  thereby  redound  unto  him,  was  not  given  unto  him,  but 
unto  the  devil;  so  that  which  he  hath  provided  himself,  unto 
his  own  holy  ends  and  purposes,  is  every  way  approved  of  him. 
For  he  will  have  all  ‘  men  honour  the  Son,  even  as  they  honour 
the  Father  and  so,  as  that  he  who  4  honoureth  not  the  Son, 
honoureth  not  the  Father,’  John.  v.  23,  25. 

Tiiis  image,  therefore,  is  the  person  of  Christ ;  £he  is  the  im¬ 
age  of  the  invisible  God.’  This,  in  the  first  place,  respects  the 
divine  person  absolutely  as  he  is  the  essential  image  of  the  Fa¬ 
ther  ;  which  must  briefly  be  declared. 

1.  The  Son  is  sometimes  said  to  be  h  * arpi,  in  the  Father,  and 
the  Father  in  the  Son.  John  xiv.  10.  1  Believest  thou  not  that 
I  am  in  the  Father,  and  the  Father  in  me?’  This  is  from  the 
unity  or  sameness  of  their  nature  ;  for  c  he  and  the  Father  are 
one,’  John  x.  30.  Thence  4  all  things  that  the  Father  hath  are 


102 


THE  PERSON  OF  CHRIST  THE  GREAT 


his,’  chap.  xvi.  15.  because  their  nature  is  one  and  the  same. 
With  respect  unto  the  divine  essence  absolutely  considered, 
wherein  the  Father  is  in  the  Son,  and  the  Son  in  the  Father, 
the  one  cannot  be  said  to  be  the  image  of  the  other.  For  he 
and  the  Father  are  one  ;  and  one  and  the  same  thing  cannot  be 
the  image  of  itself  in  that  wherein  it  is  one. 

2.  Tiie  Son  is  said  not  only  to  be  iv  varpt,  in  the  Father,  in  the 
unity  of  the  same  essence;  but  also  npos  tov  narepa,  or  e«ov,  with 
the  Father,  or  with  God,  in  the  distinction  of  his  person.  John 
i.  1.  1  The  Word  was  with  God,  and  the  Word  was  God.’  The 
Word  was  God,  in  the  unity  of  the  divine  essence  ;  and  the 
Word  was  with  God  in  its  distinct  personal  subsistence.  The 
Word,  that  is,  the  person  of  the  Son,  as  distinct  from  the  Fa¬ 
ther,  was  with  God,  or  the  Father.  And  in  this  respect  he  is 
the  essential  image  of  the  Father,  as  he  is  calkd  in  this  place, 
and  Heb.  i.  3.  and  that  because  he  partakes  of  all  the  same  di¬ 
vine  properties  with  the  Father. 

But  although  the  Father  on  the  other  side  be  partaker  of  all 
the  essential  divine  properties  of  the  Son,  yet  is  not  he  said  to 
be  the  image  of  the  Son.  For  this  property  of  an  image  respects 
not  the  things  themselves,  but  the  manner  of  the  participation 
of  them.  Now  the  Son  receives  all  from  the  Father,  and  the 
Father  nothing  from  the  Son.  Whatever  belongs  unto  the  per¬ 
son  of  the  Son,  as  the  person  of  the  Son  he  receives  it  all  from 
the  Father  by  eternal  generation  ;  for  ‘  as  the  Father  hath  life 
in  himself,  so  hath  he  given  unto  the  Son,  to  have  life  in  him¬ 
self,1  John  v.  2(5.  He  is  therefore  the  essential  image  of  the 
Father,  because  all  the  properties  of  the  divine  nature  are  com¬ 
municated  unto  him,  together  with  personality  from  the  Father. 

3.  In  his  incarnation  the  Son  was  made  the  representative 
image  of  God  unto  us,  as  he  was  in  his  person  the  essential 
image  of  the  Father  by  eternal  generation.  The  invisible  God, 
whose  nature  and  divine  excellencies  our  understandings  can 
make  no  approach  unto,  doth  in  him  represent,  exhibit,  or  make 
present  unto  our  faith  and  spiritual  sense,  both  himself  and 
all  the  glorious  excellencies  of  his  nature. 

Wherefore  our  Lord  Jesus  Christ,  the  Son  of  God,  may  be 
considered  three  ways  : 


/ 


REPRESENTATIVE  OF  GOl)  AND  HIS  WILL. 


103 


1.  Merely  with  respect  unto  his  divine  nature.  This  is  one 
and  the  same  with  that  of  the  Father.  In  this  respect  the  one 
is  not  the  image  of  the  other,  for  both  are  the  same. 

2.  With  respect  unto  his  divine  person  as  the  Son  of  the  Fa¬ 
ther  ;  the  only  begotten,  the  eternal  Son  of  God.  Thus  he  re¬ 
ceives  as  his  personality,  so  all  divine  excellencies  from  the 
Father  ;  so  he  is  the  essential  image  of  the  Father’s  person. 

3.  As  he  took  our  nature  upon  him;  or  in  the  assumption 
of  our  nature  into  personal  union  with  himself,  in  order  unto 
the  work  of  his  mediation  ;  so  is  he  the  only  representative 
image  of  God  unto  us;  in  whom  alone  we  see,  know,  and 
learn  all  the  divine  excellencies,  so  as  to  live  unto  God,  and  be 
directed  unto  the  enjoyment  of  him.  All  this  himself  instructs 
us  in. 

He  reflects  it  on  the  Pharisees  as  an  effect  of  their  blindness 
and  ignorance,  that  they  1  had  neither  heard  the  voice  of  God  at 
any  time,  nor  seen  his  shape,’  John  v.  37.  And  in  opposition 
hereunto,  he  tells  his  disciples,  that  £  they  had  known  the  Fa¬ 
ther,  and  seen  him,’  chap.  xiv.  7.  And  the  reason  he  gives 
thereof,  is,  ‘  because  they  that  knew  him,  knew  the  Father  also  ’ 
And  when  one  of  his  disciples,  not  yet  sufficiently  instructed  in 
this  mystery,  replied,  ‘Lord  shew  us  the  Father,  and  it  sufhceth 
us,’  ver.  9.  His  answer  is,  ‘  Have  I  been  so  long  time  with  you, 
and  hast  thou  not  known  me  ?  He  that  hath  seen  me,  hath  seen 
the  Father,’  ver.  10. 

Three  things  are  required  unto  the  justification  of  this  asser¬ 
tion  : 

(1.)  That  the  Father  and  he  be  of  the  same  nature,  have  the 
same  essence  and  being.  For  otherwise  it  would  not  foliow 
that  he  who  had  •  seen  him,  had  seen  the  Father  also.’  This 
ground  of  it  he  declares  in  the  next  verse,  ‘  The  Father  is  in 
me,  and  I  am  in  the  Father,’  namely,  because  they  were  one  in 
nature  and  essence.  For  the  divine  nature  being  simply  the 
same  in  them  all,  the  divine  persons  are  in  each  other  by  virtue 
of  the  oneness  of  that  nature. 

(2.)  That  he  be  distinct  from  him.  For  otherwise  there  can¬ 
not  be  a  seeing  of  the  Father  by  the  seeing  of  him.  He  is  seen 
in  the  Son  as  represented  by  him,  as  his  image;  the  Word,  the 


104 


THE  PERSON  OF  CHRIST  THE  GREAT 


Son  of  the  Father,  as  he  was  with  God.  The  unity  of  nature, 
and  the  distinction  of  persons,  is  the  ground  of  that  assertion 
of  our  Saviour;  c  lie  that  hath  seen  me,  hath  seen  the  Father 
also.’ 

(3.)  B  it,  moreover,  the  Lord  Christ  hath  a  respect  herein 
unto  himself  in  his  entire  person  as  he  was  incarnate,  and  there¬ 
in  unto  the  discharge  of  his  mediatory  work.  ‘  Have  I  been  so 
long  time  with  you,  and  hast  thou  not  known  me?’  Whilst  he 
was  with  them,  dwelt  among  them,  conversed  with  them,  he 
was  the  great  representative  of  the  glory  of  God  unto  them. 
And  notwithstanding  this  particular  mistake,  they  did  then  ‘see 
his  glory,  the  glory  of  the  only  begotten  of  the  Father,’  John  i. 
14.  And  in  him  was  manifested  the  glory  of  the  Father.  ‘  He 
is  the  image  of  the  invisible  God.’  In  him  God  was,  in  him 
he  dwelt,  in  him  is  he  known,  in  him  is  he  worshipped  accord¬ 
ing  unto  his  own  will,  in  him  is  there  a  nearer  approach  made 
unto  us,  by  the  divine  nature,  that  ever  could  enter  into  the 
heart  of  men  to  conceive.  In  the  constitution  of  his  person  of 
two  natures,  so  infinitely  distinct  and  separate  in  themselves, 
and  in  the  work  it  was  designed  unto,  the  wisdom,  power,  good¬ 
ness,  love,  grace,  mercy,  holiness,  and  faithfulness  of  God,  are 
manifested  unto  us.  This  is  the  one  blessed  image  of  the  invi¬ 
sible  God,  wherein  we  may  learn,  wherein  we  may  contemplate 
and  adore  all  his  divine  perfections. 

The  same  truth  is  testified  unto,  Heb.  i.  3.  ‘  God  spake  unto 
Us  in  the  Son,  who  is  the  brightness  of  his  glory,  and  the  ex¬ 
press  image  of  his  person.’  His  divine  nature  is  here  included, 
as  that  without  which  he  could  not  have  made  a  perfect  repre¬ 
sentation  of  God  unto  us.  For  the  Apostle  speaks  of  him,  as  of 
him  ‘by  whom  the  worlds  were  made,  and  who  upholdeth  all 
tilings  by  the  word  of  his  power.’  Yet  doth  he  not  speak  of 
himself  absolutely  as  he  was  God,  but  also  as  he,  who  ‘  in  him¬ 
self  purged  our  sins,  and  sat  down  at  the  right  hand  of  the  ma¬ 
jesty  on  high,’  that  is,  in  his  whole  person.  Herein  he  is  a-zav 
yaana  rfjs  So^ns,  the  cffulgency,  the  resplendency  of  divine  glory. 
That  wherein  the  divine  glory  shines  forth,  is  an  evident  mani¬ 
festation  of  itself  unto  us.  And  as  a  further  explication  of  the 
same  mystery,  it  is  added  that  lie  is  the  character  or  express 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


105 


image  of  the  person  of  the  Father.  Such  an  impression  of  all 
the  glorious  properties  of  God  is  on  him,  as  that  thereby  they 
become  legible  unto  all  them  that  believe. 

So  the  same  Apostle  affirms  again,  that  he  is  ‘  the  image  of 
God,’  2  Cor.  iv.  4.  In  what  sense  and  unto  what  end  he  de¬ 
clares,  ver.  6.  1  We  have  the  knowledge  of  the  glory  of  God 

in  the  face  of  Jesus  Christ.’  Still  it  is  supposed  that  the  glory 
of  God,  as  essentially  in  him  is  invisible  unto  us,  and  incompre¬ 
hensible  by  us.  Yet  is  there  a  knowledge  of  it  necessary  unto 
us,  that  we  may  live  unto  him,  and  come  unto  the  enjoyment 
of  him.  This  we  obtain  only  in  the  face  or  person  of  Christ 
iv  npoacoTTco  r«  ;  for  in  him  that  glory  is  represented  unto  us. 

This  was  the  testimony  which  the  Apostles  gave  concerning 
him,  when  he  dwelt  among  them  in  the  days  of  his  flesh. 

‘  They  saw  his  glory,  the  glory  as  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth,’  John  i.  14.  The  divine 
glory  was  manifest  in  him,  and  in  him  they  saw  the  glory  of 
the  father.  So  the  same  Apostle  witnesseth  again  who  record¬ 
ed  this  testimony,  1  John  i.  2.  1  For  the  life  was  manifested, 

and  we  have  seen  it,  and  bear  witness  that  eternal  life  was  with 
the  Father,  and  was  manifested  unto  us.’  In  the  Son  incar¬ 
nate,  that  eternal  life  which  was  originally  in  and  with  the 
Father,  was  manifest  unto  us. 

It  may  be  said,  that  the  Scripture  itself  is  sufficient  for  this 
end  of  the  declaration  of  God  unto  us,  so  that  there  is  no  need 
of  any  other  representation  of  him  ;  and  these  things  serve  only 
to  turn  the  minds  of  men  from  learning  the  mind  and  will 
of  God  therein,  to  seek  for  all  in  the  person  of  Christ.  But  the 
true  end  of  proposing  these  things,  is  to  draw  men  unto  the  dili¬ 
gent  study  of  the  Scripture,  wherein  alone  they  are  revealed 
and  declared.  And  in  its  proper  use,  and  unto  its  proper  end, 
it  is  perfect  and  most  sufficient.  It  is  \6yos  r5  e es,  the  word  of 
God:  howbeit  it  is  not  Xoyo?  the  internal  essential  word 
of  God,  but  \oyos  7 rpocpopiKos,  the  external  word  spoken  by  him. 
It  is  not,  therefore,  nor  can  be,  the  image  of  God  either  essen¬ 
tial  or  representative,  but  is  the  revelation  and  declaration  of 
it  unto  us,  without  which  we  can  know  nothing  of  it. 

Christ  is  the  image  of  the  invisible  God,  the  express  image 

14 


106 


THE  PERSON  OF  CHRIST  THE  GREAT 


of  the  person  of  the  Father.  And  the  principal  end  of  the 
whole  Scripture,  especially  of  the  gospel,  is  to  declare  him  so 
to  be,  and  how  he  is  so.  What  God  promised  by  his  prophets 
in  the  holy  Scriptures,  concerning  his  Son  Jesus  Christ,  is  fully 
declared  in  the  gospel,  Rom.  i.  1,  2,  3,  4.  The  gospel  is  the 
declaration  of  Christ,  as  1  the  power  of  God,  and  the  wisdom  of 
God,’  1  Cor.  i.  23,  24.  Or  an  evident  representation  of  God  in 
his  person  and  mediation  unto  us,  Gal.  iii.  1.  Wherefore 
three  things  are  herein  to  be  considered  : 

1.  Objection  reale  et  formale  fidei  ;  the  real  formal  object 
of  our  faith  in  this  matter.  This  is  the  person  of  Christ,  the 
Son  of  God  incarnate,  the  representative  image  of  the  glory  of 
God  unto  us  ;  as  in  the  testimonies  insisted  on. 

2.  Medium  rev  elans,  or  lumen  deferens;  the  means  of  its 
revelation,  or  the  objective  light  whereby  the  perception  and 
knowledge  of  it  is  conveyed  unto  our  minds.  This  is  the  gos¬ 
pel  compared  unto  a  glass,  because  of  the  prospect  which  we 
have  the  image  of  God  therein,  2  Cor.  iii.  18.  But  without  it, 
by  any  other  means,  and  not  by  it,  we  can  behold  nothing  of 
this  image  of  God. 

3.  Lumen  pr cep ar an s,  elevans,disponens  subjectum.  The 
internal  light  of  the  mind  in  the  saving  illumination  of  the 
holy  Spirit  enabling  us  by  that  means,  and  in  the  use  of  it, 
spiritually  to  behold  and  discern  the  glory  of  God  in  the  face 
of  Jesus  Christ,  2  Cor.  iv.  6. 

Through  both  these,  in  their  several  ways  of  operation,  there 
proceedeth  from  the  real  object  of  our  faith,  Christ  as  the  image 
of  God,  a  transforming  power,  whereby  the  soul  is  changed 
into  the  same  image,  or  is  made  conformable  unto  Christ, 
which  is  that  whereunto  we  are  predestinated.  But  we  may 
yet  a  little  further  contemplate  on  these  things,  in  some  in¬ 
stances  wherein  the  glory  of  God  and  our  own  duty  are  con¬ 
cerned. 

1.  The  glory  of  God’s  wisdom  is  exalted,  and  the  pride  of 
the  imaginations  of  men  is  proportionably  debased.  And  in 
these  two  consists  the  real  foundation  of  all  religion  in  our  souls. 
^This  God  designed  in  the  dispensation  of  himself  and  his  will, 
1  Cor.  i.  29,  31.  This  he  calls  us  unto,  Isa.  ii.  22.  Zech,  ii.  13. 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


107 


As  this  frame  of  heart  is  prevalent  in  us,  so  do  all  other  graces 
shine  and  flourish.  And  it  is  that  which  influences  all  our 
duties,  so  far  as  they  are  acceptable  unto  God.  And  there  is 
no  truth  more  instructive  unto  it  than  that  before  us.  It  is 
taken  for  granted,  and  the  event  hath  demonstrated  it  to  be  so, 
that  some  express  representation  should  be  made  of  God  unto 
us  ;  wherein  we  might  contemplate  the  glorious  excellencies 
of  his  nature,  and  he  might  draw  nigh  unto  us,  and  be  present 
with  us.  This,  therefore,  men  attempted  to  effect  and  accom¬ 
plish,  and  this  God  alone  hath  performed,  and  could  so  do. 
And  their  several  ways  for  this  end  are  herein  manifest.  As 
the  way  whereby  God  hath  done  it,  is  the  principal  exaltation  of 
his  infinite  wisdom  and  goodness,  as  shall  be  immediately  more 
fully  declared,  so  the  way  whereby  men  attempted  it,  was  the 
highest  instance  of  wickedness  and  folly.  It  is,  as  we  have  de¬ 
clared,  in  Christ  alone  that  God  hath  done  it.  And  that  therein 
he  hath  exalted  and  manifested  the  riches,  the  treasures  of  his 
infinite  wisdom  and  goodness,  is  that  which  the  gospel,  the  spirit, 
and  the  church,  do  give  testimony  unto.  A  more  glorious  ef¬ 
fect  of  divine  wisdom  and  goodness,  a  more  illustrious  mani¬ 
festation  of  them,  there  never  was,  nor  ever  shall  be,  than  in 
the  finding  out  and  constitution  of  this  way  of  the  representa¬ 
tion  of  God  unto  us.  The  ways  of  men  for  the  same  end 
were  so  far  from  giving  a  right  representation  of  the  perfec¬ 
tions  of  the  divine  nature,  that  they  were  all  of  them  below, 
beneath,  and  unworthy  of  our  own.  For  in  nothing  did  the 
blindness,  darkness,  and  folly  of  our  nature,  in  its  depraved 
condition,  ever  so  exert  and  evidence  themselves,  as  in  the  con¬ 
triving  ways  for  the  representation  of  God  unto  us,  that  is,  in 
idolatry  the  worst  and  vilest  of  evils.  So  Psa.  cxv.  4,  5,  6,  7,  8. 
Isa.  xliv.  Rev.  i.  19,  20,  &c.  This  pride  and  folly  of  men, 
was  that  which  lost  all  knowledge  of  God  in  the  world,  and  all 
obedience  unto  him.  The  ten  commandments  are  but  a  tran¬ 
script  of  the  light  and  law  of  nature.  The  first  of  these  requir¬ 
ed  that  God,  the  only  true  God,  the  Creator  and  Governor  of 
all,  should  be  acknowledged,  worshipped,  believed  in,  and 
obeyed.  And  the  second  was,  that  we  should  not  make  unto 
ourselves  any  image  or  representation  of  him.  Whatever  he 


108 


THE  PERSON  OF  CHRIST  THE  GREAT 


would  do  himself,  yet  he  strictly  forbids  that  we  should  make 
any  such  unto  ourselves.  And  here  began  the  apostacy  of  the 
world  from  God.  They  did  not  absolutely  reject  him,  and  so 
cast  off  the  first  fundamental  precept  of  the  law  of  nature  ;  but 
they  submitted  not  unto  his  wisdom  and  authority  in  the  next, 
which  was  evidently  educed  from  it.  They  would  make  im¬ 
ages  and  representations  of  him  unto  themselves.  And  by  this 
invention  of  their  own,  they  first  dishonoured  him.  and  then 
forsook  him,  giving  themselves  up  unto  the  rule  and  service  of 
the  devil.  Wherefore,  as  the  way  that  God  in  infinite  wisdom 
found  out  for  the  representation  of  himself  unto  us,  was  the 
only  means  of  recovery  from  the  first  apostacy  ;  the  way  found 
out  by  men  unto  the  same  end,  was  the  great  means  of  casting 
the  generality  of  mankind  unto  the  farthest  degree  of  a  new 
apostacy  from  God,  whereof  our  nature  is  capable.  And  of  the 
same  kind  will  all  our  contrivances,  in  what  belongs  unto  his 
worship  and  glory,  be  found  to  be,  though  unto  us  they  may 
appear  both  specious  and  necessary.  This,  therefore,  should 
lead  us  into  a  continual  admiration  of  the  wisdom  and  grace 
of  God  ;  with  a  due  sense  of  our  own  vileness  and  baseness  by 
nature.  For.  we  are  in  nothing  better  or  wiser  than  they, 
who  fell  into  the  utmost  folly  and  wickedness,  in  their  designs 
for  the  highest  end,  or  the  representation  of  God  unto  us. 
The  more  we  dwell  on  such  considerations,  the  more  fear  and 
reverence  of  God,  with  faith,  trust,  and  delight  in  him  will  be 
increased  ;  as  also  humility  in  ourselves,  with  a  sense  of  divin 
grace  and  love. 

2.  There  is  a  peculiar  ground  of  the  spiritual  efficacy  of 
this  representation  of  God.  The  revelation  that  he  hath  made 
of  himself,  and  of  the  glorious  properties  of  his  nature  in  the 
works  of  creation  and  providence,  are  in  themselves  clear,  plain, 
and  manifest,  Psal.  xix.  1,  2.  Rom.  i.  21,  22.  Those  which 
are  made  in  Christ  are  sublime  and  mysterious.  Howbeit,  the 
knowledge  we  have  of  him  as  he  is  represented  unto  us  in 
Christ,  is  far  more  clear,  certain,  steady,  effectual,  and  operative, 
than  any  we  can  attain  in  and  by  all  other  ways  of  revelation. 
The  reason  hereof  is,  not  only  because  there  is  more  full  and 
extensive  revelation  made  of  God,  his  counsels  and  his  will,  in 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


109 


Christ  and  the  gospel,  than  in  all  the  works  of  creation  and 
providence  ;  but  because  this  revelation  and  representation  of 
God  is  received  by  faith  alone,  the  other  by  reason  only  ;  and  it  is 
faith  that  is  the  principle  of  spiritual  light  and  life  in  us.  What 
is  received  thereby  is  operative  and  effectual  unto  all  the  ends 
of  the  life  of  God.  For  we  live  by  faith  here,  as  we  shall  by 
sight  hereafter.  Reason  alone,  especially  as  it  is  corrupted  and 
depraved,  can  discern  no  glory  in  the  representation  of  God  by 
Christ.  Yea,  all  that  is  spoken  thereof  or  declared  in  the  gos¬ 
pel,  is  foolishness  unto  it.  Hence  many  live  in  a  profession  of 
the  faith  of  the  letter  of  the  gospel,  yet  having  no  light,  guide, 
nor  conduct,  but  that  of  reason,  they  do  not,  they  cannot  really 
behold  the  1  glory  of  God  in  the  face  of  Jesus  Christ  nor  hath 
the  revelation  of  it  any  efficacy  upon  their  souls.  The  mani¬ 
festation  of  him  in  the  light  of  nature,  by  the  works  of  creation 
and  providence,  is  suited  unto  their  reason,  and  doth  effect  it ; 
for  that  which  is  made  in  Christ,  they  say  of  it,  as  the  Israel¬ 
ites  did  of  manna  that  came  down  from  heaven,  What  is  it  ? 
We  know  not  the  meaning  of  it.  For  it  is  made  unto  faith 
alone,  and  all  men  have  not  faith.  And  where  God  shines  into 
the  heart,  by  that  faith  which  is  of  divine  operation,  there,  with 
c  open  face  we  behold  the  glory  of  God  as  in  a  glass,’  or  have 
the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 
There  is  not  the  meanest  believer,  but  in  the  real  exercise  of 
faith  in  Christ,  hath  more  glorious  apprehensions  of  God,  his 
wisdom,  goodness,  and  grace,  of  all  his  glorious  excellencies, 
than  the  most  learned  and  wise  in  the  world  can  attain  unto,  in 
the  exercise  of  reason,  on  the  proper  objects  of  it.  So  are  these 
things  opposed  by  the  Apostle,  1  Cor.  i.  Wherefore  faith  in 
Christ  is  the  only  means  of  the  true  knowledge  of  God  ;  and 
the  discoveries  which  are  made  of  him  and  his  excellencies 
thereby,  are  those  alone  which  are  effectual  to  conform  us  un¬ 
to  his  image  and  likeness.  And  this  is  the  reason  why  some 
men  are  so  little  affected  with  the  gospel,  notwithstanding  the 
continual  preaching  of  it  unto  them,  and  their  outward  profes¬ 
sion  of  it.  It  doth  not  inwardly  affect  them,  it  produceth  no 
blessed  effects  in  them.  Some  sense  they  have  of  the  power  of 
God  in  the  works  of  creation  and  providence,  in  his  rule  and 


110 


THE  PERSON  OF  CHRIST  THE  GREAT 


government;  and  in  the  workings  of  natural  conscience.  Be¬ 
yond  these  they  have  no  real  sense  of  him  ;  the  reason  is,  be¬ 
cause  they  have  not  faith,  whereby  alone  the  representation  that 
is  made  of  God  in  Christ,  and  declared  in  the  gospel,  is  made 
effectual  unto  the  souls  of  men.  Wherefore, 

3.  It  is  the  highest  degeneracy  from  the  mystery  of  the  Chris¬ 
tian  religion,  for  men  to  satisfy  themselves  in  natural  discover¬ 
ies  of  the  divine  being  and  excellencies,  without  an  acquaintance 
with  that  perfect  declaration  and  representation  of  them  which  is 
made  in  the  person  of  Christ,  as  he  is  revealed  and  declared  in 
the  gospel.  It  is  confessed,  that  there  may  be  good  use  made  of 
the  evidence  which  reason  gives,  or  takes  from  its  own  innate 
principles,  with  the  consideration  of  the  external  works  of  divine 
wisdom  and  power,  concerning  the  being  and  rule  of  God.  But 
to  rest  herein,  to  esteem  it  the  best  and  most  perfect  knowledge 
of  God  that  we  can  attain,  not  to  rise  up  unto  the  more  full, 
perfect,  and  evident  manifestation  of  himself  that  he  hath  made 
in  Christ,  is  a  declaration  of  our  unbelief,  and  a  virtual  renunci¬ 
ation  of  the  gospel.  This  is  the  spring  of  that  declension  unto  a 
mere  natural  religion,  which  discovers  itself  in  many,  and  usual¬ 
ly  ends  in  the  express  denial  of  the  divine  person  of  Christ.  For 
when  the  proper  use  of  it  is  despised,  on  what  grounds  can  the 
notion  of  it  be  long  retained  1  But  a  supposition  of  his  divine 
person  is  the  foundation  of  this  discourse.  Were  he  not  the  es¬ 
sential  image  of  the  Father  in  his  own  divine  person,  he  could 
not  be  the  representative  image  of  God  unto  us,  as  he  is  incar¬ 
nate.  For  if  he  were  a  man  only,  however  miraculously  pro¬ 
duced  and  gloriously  exalted,  yet  the  angels  above,  the  glorious 
heavens,  the  seat  and  throne  of  God,  with  other  effects  of  crea¬ 
ting  power  and  wisdom,  would  no  less  represent  his  glory  than 
it  could  be  done  in  him.  Yet  are  they  nowhere  jointly  nor  se¬ 
parately  styled  the  ‘  image  of  the  invisible  God  ;  the  brightness 
of  his  glory,  and  the  express  image  of  his  person  nor  doth  God 
shine  into  our  hearts  to  give  us  the  knowledge  of  his  glory  in  the 
face  of  them.  And  it  argues  the  woful  enmity  of  the  carnal 
mind  against  God,  and  all  the  effects  of  his  wisdom,  that  where¬ 
as  he  hath  granted  us  such  a  glorious  image,  and  representation 
of  himself,  we  like  it  not,  we  delight  not  in  the  contemplation 


REPRESENTATIVE  OF  GOD  AND  HIS  WILL. 


Ill 


of  it,  but  either  despise  it,  or  neglect  it,  and  please  ourselves 
in  that  which  is  incomparably  beneath  it. 

4.  Because  God  is  not  thus  known,  it  is  that  the  knowledge 
of  him  is  so  barren  and  fruitless  in  the  world,  as  it  manifests  it¬ 
self  to  be.  It  were  easy  to  produce,  yea,  endless  to  number,  the 
testimonies  that  might  be  produced  out  of  heathen  writers,  given 
unto  the  being  and  existence  of  God,  his  authority,  monarchy, 
and  rule ;  yet  what  were  the  effects  of  that  knowledge 
which  they  had  ;  besides  that  wretched  idolatry  wherein  they 
were  all  immersed?  as  the  Apostle  declares,  Rom.  i.  it  rescued 
them  from  no  kind  of  wickedness  and  villainy,  as  he  there  also 
manifests.  And  the  virtues  which  were  found  among  them? 
were  evidently  derived  from  other  causes,  and  not  from  the 
knowledge  they  had  of  God.  The  Jews  have  the  knowledge 
of  God  by  the  letter  of  the  Old  Testament.  But  yet  not  know¬ 
ing  him  in  Christ,  and  having  lost  all  sense  and  apprehension 
of  those  representations  which  were  made  of  his  bein^  in  him  in 
the  law,  they  continue  universally  a  people  carnal,  obstinate,  and 
wicked.  They  have  neither  the  virtues  of  the  heathens  among 
them,  nor  the  power  of  the  truth  of  religion.  As  it  was  with  them 
of  old,  so  it  yet  continueth  to  be  ;  5  they  profess  that  they  know 
God,  but  in  works  they  deny  him,  being  abominable  and  disobe¬ 
dient,  and  to  every  good  work  reprobate,5  Titus  i.  16.  So  is  it 
among  many  that  are  called  Christians  at  this  day  in  the  world. 
Great  pretence  there  is  unto  the  knowledge  of  God  ;  yet  did  fla¬ 
gitious  sins  and  wickedness  scarce  ever  more  abound  among 
the  heathens  themselves.  It  is  the  knowledge  of  God  in  Christ 
alone  that  is  effectually  powerful  to  work  the  souls  of  men  unto 
a  conformity  unto  him.  Those  alone  who  behold  the  glory  of 
God  in  the  face  of  Jesus  Christ,  are  changed  into  the  same  im¬ 
age  from  glory  to  glory. 


112 


THE  PERSON  OF  CHRIST  THE  GREAT 


CHAP.  VI. 

THE  PERSON  OF  CHRIST  THE  GREAT  REPOSITORY  OF 
SACRED  TRUTH.  ITS  RELATION  THEREUNTO. 

Divine  supernatural  truth  is  called  by  the  Apostle  the  1  truth 
which  is  according  to  godliness,’  Titus  i.  1.  Whereas,  there¬ 
fore,  the  person  of  Christ  is  the  great  mystery  of  godliness,  we 
must,  in  the  next  place,  inquire  what  is  the  relation  of  spiritual 
supernatural  truth  thereunto.  And  this  I  shall  do  in  pursuit  of 
what  was  proposed  in  the  foregoing  chapter,  namely,  That  he  is 
the  great  representative  unto  the  church  of  God,  his  holy  pro¬ 
perties,  and  the  counsels  of  his  will. 

All  divine  truth  may  be  referred  unto  two  heads :  first,  that 
which  is  essentially  so  ;  and,  secondly,  that  which  is  so  decla- 
ratively.  The  first  is  God  himself,  the  other  are  the  counsels 
of  his  will. 

1.  God  himself  is  the  first  and  only  essential  truth,  in  whose 
being  and  nature  the  springs  of  all  truth  do  lie.  Whatever  is 
truth,  so  far  as  it  is  so,  is  derived  from  him  ;  is  an  emanation 
from  that  eternal  fountain  of  it.  Being,  truth,  and  goodness, 
are  the  principal  notions  of  God,  and  in  him  they  are  all  the 
same.  How  this  is  represented  in  Christ,  as  he  is  in  himself  the 
essential  image  of  the  Father,  and  as  incarnate,  the  representa¬ 
tive  image  of  him  unto  us,  hath  been  declared. 

2.  The  counsels  of  God  are  the  next  spring  and  cause,  as  also 
the  subject  matter  or  substance,  of  all  truth,  that  is  so  declara- 
tively.  Divine  truth  is  the  declaration  of  all  the  counsels  of 
God,  Acts  xx.  27.  Of  them  all,  the  person  of  Christ  is  the  sa¬ 
cred  repository  and  treasury.  In  him  are  they  to  be  learned  ; 
all  their  efficacy  and  use  depends  on  their  relation  unto  him. 
He  is  the  centre  and  circumference  of  all  the  lines  of  truth,  that 
is,  which  is  divine,  spiritual,  and  supernatural..  And  the  beauty 
of  it  is  represented  unto  us  only  in  his  face  or  person.  We  see 
it  not,  we  know  it  not,  but  as  God  shines  into  our  hearts  to  give 
us  the  knowledge  of  it  therein,  2  Cor.  iv.  6.  So  he  testifieth  of 


REPOSITORY  OP  SACRED  TRUTH, 


113 


himself,  ‘  I  am  the  truth,’  John  xiv.  6.  He  is  so  essentially,  as 
he  is  one  with  the  Father,  the  God  of  truth,  Deut.  xxxii.  4.  He 
is  so  efficiently  :  as  by  him  alone  it  is  fully  and  effectually  de¬ 
clared.  For  4  no  man  hath  seen  God  at  any  time,  the  only  be¬ 
gotten  who  is  in  the  bosom  of  the  Father,  he  hath  declared  him,’ 
John  i.  18.  He  is  so  substantially,  in  opposition  unto  the  types 
and  shadows  of  the  Old  Testament ;  for  in  him  4  dwelt  the  ful¬ 
ness  of  the  Godhead  bodily,’  Gob  ii.  9.  The  body  is  of  Christ, 
ver.  17.  He  is  so  subjectively  ;  for  all  divine  truth  relating  to 
the  saving  knowledge  of  God,  is  treasured  up  in  him. 

In  4  him  are  hid  all  the  treasures  of  wisdom  and  knowledge,’ 
Col.  ii.  3.  That  is,  the  wisdom  and  knowledge  of  God  in  his 
counsels  concerning  the  vocation,  sanctification,  and  salvation 
of  the  church  ;  concerning  which  the  x4postle  falls  into  that  holy 
admiration  ;  4  O  the  depth  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God,’  Rom.  xi.  33.  And  they  are  called  treasures 
on  a  twofold  account,  both  mentioned  together  by  the  Psalmist. 

4  How  precious  are  thy  thoughts  unto  me,  O  Lord,  how  great  is 
the  sum  of  them?’  They  are  treasures,  because  precious  and 
valuable,  and  are  therefore  usually  preferred  above  all  earthly 
treasures  which  men  most  highly  esteem,  Prov.  iii.  14,  15.  And 
they  are  so  because  of  the  greatness  of  the  sum  of  them ;  and 
therefore  also  called  unsearchable  riches,  Eph.  iii.  8.  These 
precious  unsearchable  treasures  of  the  wisdom  and  knowledge 
of  God,  that  is,  all  divine  supernatural  truths,  are  hid,  or  safely 
deposited  in  Christ,  in  and  from  whom  alone  they  are  to  be 
learned  and  received.  So  are  we  said  to  4  learn  the  truth  as  it 
is  in  Jesus,’  Eph.  iv.  21.  And  the  knowledge  of  all  evangeli¬ 
cal  sacred  truth,  is  in  the  Scripture  most  frequently  expressed 
by  the  knowledge  of  him,  John  viii.  19.  chap.  xvii.  3.  2  Cor.  ii. 
14.  chap.  iv.  5,  6.  Eph.  i.  17.  Phil.  iii.  8 — 10.  1  John  i.  1,  2. 
chap.  ii.  4 — 13,  14.  chap.  v.  20.  2  Peter  ii.  20. 

Setting  aside  what  we  have  discoursed  and  proved  before, 
concerning  the  laying  the  foundation  of  all  the  counsels  of  God 
in  the  person  of  Christ,  and  the  representation  of  them  in  the 
ineffable  constitution  thereof,  I  shall  give  some  few  instances  of 
this  relation  of  all  supernatural  truth  unto  him ;  manifesting 


15 


114 


THE  PERSON  OF  CHRIST  THE  GREAT 


that  we  cannot  learn  them,  nor  know  them,  but  with  a  due  re¬ 
spect  thereunto. 

1.  There  are  two  things  wherein  the  glory  of  truth  doth  con¬ 
sist :  (1.)  Its  light.  (2.)  Its  efficacy  or  power.  And  both  these 
do  all  supernatural  truths  derive  from  this  relation  unto  Christ. 

(1.)  No  truth  whatever  brings  any  spiritual  light  unto  the 
mind  but  by  virtue  thereof.  ‘  In  him  is  life,  and  the  life  is  the 
light  of  men,’  John  i.  4.  1  He  is  the  true  light  which  lighteth 

every  man  that  cometh  into  the  world,5  verse  9.  Wherefore,  as 
truth  is  the  only  means  of  illumination,  so  it  cannot  communi¬ 
cate  any  light  unto  the  mind,  but  only  as  it  is  a  beam  from  him, 
as  it  is  an  organ  to  convey  it  from  that  fountain.  Separated 
from  him  and  its  relation  unto  him,  it  will  not  retain,  it  cannot 
communicate  any  real  spiritual  light  or  understanding  to  the 
souls  of  men.  How  should  it,  if  all  light  be  originally  in  him, 
as  the  Scripture  testifieth  ?  Then  alone  is  the  mind  irradiated 
with  heavenly  truth,  when  it  is  received  as  proceeding  from, 
and  leading  unto  the  Sun  of  righteousness,  the  blessed  spring 
of  all  spiritual  light,  which  is  Christ  himself.  Whatever  no¬ 
tional  knowledge  men  may  have  of  divine  truths,  as  they  are 
doctrinally  proposed  in  the  Scripture,  yet  if  they  know  them  not 
in  their  respect  unto  the  person  of  Christ  as  the  foundation  of 
the  counsels  of  God  ;  if  they  discern  not  how  they  proceed  from 
him,  and  centre  in  him;  they  will  bring  no  spiritual  saving  light 
unto  their  understanding.  For  all  spiritual  life  and  light  is  in 
him,  and  from  him  alone.  An  instance  hereof  we  have  in  the 
Jews  :  they  have  the  Scriptures  of  the  Old  Testament,  wherein 
the  substance  of  all  divine  truth  is  revealed  and  expressed  ; 
and  they  are  diligent  in  the  study  of  them  :  howbeit  their  minds 
are  not  at  all  illuminated,  nor  irradiated  by  the  truths  contained 
in  them,  but  they  live  and  walk  in  horrible  darkness.  And  the 
only  reason  hereof  is,  because  they  know  not,  because  they  re¬ 
ject  the  relation  of  them  unto  Christ,  without  which  they  are 
deprived  of  all  enlightening  power. 

(2.)  Efficacy  or  power  is  the  second  property  of  divine  truth. 
And  the  end  of  this  efficacy  is  to  make  us  like  unto  God.  Eph. 
iv.  20 — 24.  The  mortification  of  sin,  the  renovation  of  our 
natures,  the  sanctification  of  our  minds,  hearts  and  affections, 


REPOSITORY  OF  SACRED  TRUTH. 


115 


the  consolation  of  our  souls,  with  their  edification  in  all  the 
parts  of  the  life  of  God,  and  the  like,  are  the  things  that  God 
hath  designed  to  effect  by  his  truth,  John  xvii.  17.  Whence  it 
is  able  to  1  build  us  up,  and  give  us  an  inheritance  among  all 
them  that  are  sanctified.’  Acts  xx.  32.  But  it  is  from  their  re¬ 
lation  unto  the  person  of  Christ,  that  they  have  any  tiling  of 
this  power  and  efficacy.  For  they  have  it  no  otherwise  but  as 
they  are  conveyances  of  his  grace  unto  the  souls  of  men.  So 
1  John  i.  1,  2. 

Wherefore,  as  professors  of  the  truth,  if  separated  from  Christ 
as  unto  a  real  union,  are  withering  branches  :  so  truths  profes¬ 
sed,  if  doctrinally  separated  from  him,  or  their  respect  unto 
him,  have  no  living  power  or  efficacy  in  the  souls  of  men. 
When  Christ  is  formed  in  the  heart  by  them,  when  he  dwelleth 
plentifully  in  the  soul  through  their  operation,  then  and  not  else 
do  they  put  forth  their  proper  power  and  efficacy.  Otherwise 
they  are  as  waters  separated  from  the  fountain,  they  quickly 
dry  up  or  become  a  noisome  puddle  ;  or  as  a  beam  interrupted 
from  its  continuity  unto  the  sun,  is  immediately  deprived  of 
light. 

2.  All  divine  spiritual  truths  are  declarative  either  of  the 
grace  and  love  of  God  unto  us,  or  of  our  duty,  obedience,  and 
gratitude  unto  him.  But  as  unto  these  things,  Christ  is  all  and 
in  all.  Wre  can  have  no  due  apprehensions  of  the  love  and 
grace  of  God,  no  understanding  of  the  divine  truths  of  the  word 
wherein  they  are  revealed,  and  whereby  they  are  exhibited  unto 
them  that  believe,  but  in  the  exercise  of  faith  on  Christ  himself. 
For  in  him,  by,  and  from  him  alone  it  is,  that  they  are  proposed 
unto  us,  that  we  are  made  partakers  of  them.  It  is  from  his 
fulness  that  all  grace  is  received.  No  truth  concerning  them 
can  by  any  imagination  be  separated  from  him.  He  is  the  life 
and  soul  of  all  such  truths,  without  which,  as  they  are  written 
in  the  word,  they  are  but  a  dead  letter,  and  that  of  such  a  cha¬ 
racter  as  is  illegible  unto  us,  as  unto  any  real  discovery  of  the 
grace  and  love  of  God.  And  as  to  those  of  the  other  sort,  which 
are  instructive  unto  us  in  our  duty,  obedience,  and  gratitude, 
we  cannot  com$  unto  a  practical  compliance  with  any  one  of 
them  but  by  the  aids  of  grace  received  from  him.  For  1  with- 


116 


THE  PERSON  OF  CHRIST  THE  GREAT 


out  him  we  can  do  nothing,’  John  xv.  5.  And  he  alone  under¬ 
stands  divine  truth,  who  doth  it,  John  vii.  17.  There  is  not 
therefore  any  one  text  of  Scripture  which  presseth  our  duty 
unto  God,  that  we  can  so  understand  as  to  perform  that  duty  in 
an  acceptable  manner,  without  an  actual  regard  unto  Christ, 
from  whom  alone  we  receive  ability  for  the  performance  of  it, 
and  in  or  through  whom  alone  it  is  accepted  with  God. 

3.  All  the  evidence  of  divine  spiritual  truth,  and  all  the 
foundation  of  our  real  interest  in  the  things  whereof  it  is  a 
declaration,  as  to  benefit,  advantage,  and  comfort,  depends  on 
their  relation  unto  Christ.  We  may  take  an  instance  in  one 
article  of  divine  truth,  which  seems  to  be  most  disengaged 
from  any  such  relation,  namely,  the  resurrection  of  the  dead* 
But  there  is  no  man  who  rightly  believes  or  comprehends  this 
truth,  who  doth  it  not  upon  the  evidence  given  unto  it,  and 
example  of  it  in  the  person  of  Christ  rising  from  the  dead. 
Nor  can  any  man  have  a  comfortable  expectation,  or  faith  of 
an  especial  interest  in  a  blessed  resurrection,  (which  is  our 
whole  concern  in  that  truth,  Phil.  iii.  11.)  but  by  virtue  of 
a  mystical  union  unto  him  as  the  head  of  the  church  that 
shall  be  raised  unto  glory.  Both  these  the  Apostle  insists 
upon  at  large,  1  Cor.  xv.  So  is  it  with  all  other  truths  what¬ 
ever. 

Wherefore  all  divine  supernatural  truths,  revealed  in  the 
Scripture,  being  nothing  but  the  declaration  of  these  counsels 
of  God,  whose  foundation  was  laid  in  the  person  of  Christ ; 
and  whereas  they  are  all  of  them  expressive  of  the  love,  wis¬ 
dom,  goodness,  and  grace  of  God  unto  us,  or  instructive  in 
our  obedience  and  duty  to  him,  all  the  actings  of  God  towards 
us,  and  all  ours  towards  him,  being  in  and  through  him  alone. 
And  whereas  all  the  life  and  power  of  these  truths,  all  their 
beauty,  symmetry,  and  harmony  in  their  union  and  conjunc¬ 
tion  which  is  expressive  of  divine  wisdom,  is  all  from  him, 
who,  as  a  living  Spirit  diffused  through  the  whole  system, 
both  acts  and  animates  it,  all  the  treasures  of  truth,  wisdom, 
and  knowledge  may  be  well  said  to  be  1  hid  in  him.’  And  we 
may  consider  some  things  that  ensue  hereon. 

(1.)  Hence  it  is  that  those  who  reject  the  divine  person  of 


REPOSITORY  OF  SACRED  TRUTH. 


117 


Christ,  who  believe  it  not,  who  discern  not  the  wisdom,  grace, 
love,  and  power  of  God  therein,  do  constantly  reject  or  cor¬ 
rupt  all  other  spiritual  truths  of  divine  revelation,  nor  can  it 
otherwise  be.  For  they  have  a  consistency  only  in  their  re¬ 
lation  unto  the  mystery  of  godliness,  God  manifest  in  the  flesh  ; 
and  from  thence  derive  their  sense  and  meaning.  This  being 
removed,  the  truth  in  all  other  articles  of  religion  immediately 
falls  to  the  ground.  An  instance  hereof  we  have  in  the  So- 
cinians.  For  although  they  retain  the  common  notions  of 
the  unity  and  existence  of  the  divine  nature,  which  are  inde¬ 
libly  fixed  on  the  minds  of  men,  yet  is  there  no  one  truth  that 
belongs  peculiarly  unto  Christian  religion,  but  they  either 
deny  it,  or  horribly  deprave  it.  Many  things  concerning 
God  and  his  essential  properties  ;  as  his  immutability,  immen¬ 
sity.  prescience,  they  have  greatly  perverted.  So  is  that 
fulfilled  in  them  which  was  spoken  by  Jude  the  Apostle,  ver. 
10.  1  They  speak  evil  of  the  things  which  they  know  not  ; 

and  what  they  do  know  naturally,  as  brute  beasts,  in  them  they 
corrupt  themselves.’  So  they  do  in  the  things  mentioned, 
whereof  there  are  natural  notions  in  the  minds  of  men. 
But  of  evangelical  truths,  which  they  know  not,  they  speak 
evil,  and  deride  them.  The  holy  Trinity  they  blaspheme  ; 
the  incarnation  of  the  Son  of  God  they  scorn ;  the  work  of 
his  mediation  in  his  oblation  and  intercession,  with  the  satis¬ 
faction  and  merits  of  his  obedience  and  suffering,  they  reject. 
So  do  they  whatever  we  are  taught  of  the  depravation  of 
our  natures  by  the  fall,  of  the  renovation  of  them  by  the 
Holy  Ghost ;  and  unto  all  other  articles  of  our  faith  do  they 
offer  violence  to  corrupt  them.  The  beginning  of  their  trans¬ 
gression  or  apostacy  is  in  a  disbelief  of  the  divine  person  of 
Christ.  That  being  rejected,  all  other  sacred  truths  are  re¬ 
moved  from  their  basis  and  centre  ;  that  which  gives  them 
their  unity  and  harmony.  Hereon  they  fluctuate  up  and 
down  in  the  minds  of  men,  and  appearing  unto  them  under 
various  deceiving  colours,  are  easily  misapprehended  or  dis¬ 
believed.  Yea,  there  can  no  direct  proper  representation  be 
made  of  them  unto  the  understandings  of  men.  Dissolve  the 
knot,  centre,  and  harmony  in  the  most  beautiful  compositio£ 


118 


THE  PERSON  OF  CHRIST  THE  GREAT 


or  structure,  and  every  part  will  contribute  as  much  unto  the 
deformity  and  ruin  of  the  whole,  as  it  did  before  unto  its 
beauty  and  consistency.  So  is  it  with  every  doctrine,  so  is  it 
with  the  whole  system  of  evangelical  truths.  Take  the  per¬ 
son  of  Christ  out  of  them,  dissolve  their  harmony  in  relation 
thereunto,  whereby  we  no  longer  hold  the  head  in  the  faith 
and  profession  of  them,  and  the  minds  of  men  cannot  deliver 
them  from  an  irreconcilable  difference  amono;  themselves. 
Hereon  some  of  them  are  immediately  rejected,  and  some  of 
them  corrupted;  for  they  lose  their  native  light  and  beauty; 
they  will  neither  agree  nor  consist  any  where  but  in  Christ. 
Hence  it  is,  that  no  one  instance  can  be  given  of  any  who, 
from  the  original  of  Christian  religion,  rejected  the  divine  per¬ 
son  of  Christ,  and  preserved  any  one  evangelical  truth  besides, 
pure  and  uncorrupted.  And  1  do  freely  confess,  that  all  which 
we  believe  concerning  the  holy  Trinity,  the  eternal  counsels  of 
God,  the  efficacy  of  the  mediation  of  Christ,  his  satisfaction  and 
merit,  the  way  which  we  own  of  the  sanctification,  justifica¬ 
tion,  and  salvation  of  the  church,  are  to  be  esteemed  fables,  as 
the  Socinians  contend,  if  what  we  believe  concerning  the  per¬ 
son  of  Christ  be  so  also. 

2.  Hence  it  is  that  the  knowledge  and  profession  of  the  truth 
with  many  is  so  fruitless,  inefficacious,  and  useless.  It  is  not 
known,  it  is  not  understood  nor  believed  in  its  relation  unto 
Christ,  on  which  account  alone  it  conveys  either  light  or  power 
to  the  soul.  Men  profess  they  know  the  truth,  but  they  know  it 
not  in  its  proper  order,  in  its  harmony  and  use.  It  leads  them  not 
to  Christ,  it  brings  not  Christ  unto  them,  and  so  is  lifeless  and 
useless.  Hence  oft-times  none  are  more  estranged  from  the  life 
of  God,  than  such  as  have  much  notional  knowledge  of  the  doc¬ 
trines  of  the  Scripture.  For  they  are  all  of  them  useless,  and 
subject  to  be  abused,  if  they  are  not  improved  to  form  Christ  in 
the  soul,  and  transform  the  whole  person  into  his  likeness  and 
image.  This  they  will  not  effect  where  their  relation  unto  him 
is  not  understood,  where  they  are  not  received  and  learned  as  a 
revelation  of  him,  with  the  mystery  of  the  will  and  wisdom  of 
God  in  him.  For  whereas  he  is  our  life,  and  in  our  living  unto 
God  we  do  not  so  much  live  as  he  liveth  in  us,  and  the  life 


REPOSITORY  OF  SACRED  TRUTH. 


119 


which  we  lead  in  the  flesh  is  by  the  faith  of  him,  so  that  we 
have  neither  principle  nor  power  of  spiritual  life  but  in,  by,  and 
from  him,  whatever  knowledge  we  have  of  the  truth,  if  it  do 
not  effect  an  union  between  him  and  our  souls,  it  will  be  lifeless 
in  us,  and  unprofitable  unto  us.  It  is  ‘learning  the  truth  as  it 
is  in  Jesus,’  which  alone  reneweth  theimageof  God  in  us,  Eph. 
iv.  21 — 24.  Where  it  is  otherwise,  where  men  have  notions 
of  evangelical  truths,  but  know  not  Christ  in  them,  whatever 
they  profess,  when  they  come  really  to  examine  themselves, 
they  will  find  them  of  no  use  unto  them,  but  that  all  things  be¬ 
tween  God  and  their  souls  are  stated  on  natural  light  and  com- 
moil  presumptions. 


CHAP.  VII. 

POWER  AND  EFFICACY  COMMUNICATED  UNTO  THE  OFFICE 
OF  CHRIST  FOR  THE  SALVATION  OF  THE  CHURCH  FROM 
HIS  PERSON. 

It  is  by  the  exercise  and  discharge  of  the  office  of  Christ,  as 
the  King,  Priest,  and  Prophet  of  the  church,  that  we  are  redeem¬ 
ed,  sanctified,  and  saved.  Thereby  doth  he  immediately  com¬ 
municate  all  gospel  benefits  unto  us,  gives  us  an  access  unto 
God  here  by  grace,  and  in  glory  hereafter.  For  he  saves  us,  as 
he  is  the  Mediator  between  God  and  man.  But  hereon  an  in¬ 
quiry  may  be  made,  whence  it  is  that  the  acts  and  duties  of  this 
office  of  Christ,  in  their  exercise  and  discharge,  should  have 
such  a  power  and  efficacy  with  respect  unto  their  supernatural 
and  eternal  ends.  For  the  things  which  depend  upon  them, 
which  are  effected  by  them,  are  all  the  principal  means  of  the 
glory  of  God,  and  the  only  concernments  of  the  souls  of  men. 
And  this  I  say  is  his  holy  mysterious  person  ;  from  thence  alone 
all  power  and  efficacy  is  derived  and  transfused  into  his  offices, 
and  into  all  that  is  due  in  the  discharge  of  them. 


120  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 

A  truth  this  is  of  that  importance,  that  the  declaration  and 
demonstration  of  it  is  the  principal  design  of  one  entire  book  of 
the  holy  Scriptures,  namely,  of  the  epistle  of  Paul  unto  the  He¬ 
brews.  That  the  glorious  excellency  of  the  person  of  Christ 
doth  enable  him  in  the  discharge  of  his  offices,  to  accomplish 
those  ends  which  none  other,  though  vested  with  the  same  offi¬ 
ces,  could  in  the  exercise  of  them  attain  unto,  is  the  sum  and 
substance  of  the  doctrinal  part  of  that  discourse.  Here,  there¬ 
fore,  we  must  a  little  fix  our  meditation ;  and  our  interest  calls 
us  thereunto.  For  if  it  be  so^  it  is  evident  that  we  can  receive 
no  good,  no  benefit  by  virtue  of  any  office  of  Christ,  nor  any 
fruits  of  their  exercise,  withom  an  actual  respect  of  faith  unto 
his  person,  whence  all  their  lire  and  power  is  derived. 

God  gave  of  old  both  kings,  priests,  and  prophets  unto  the 
church.  He  both  anointed  them  unto  their  offices,  directed 
them  in  their  discharge,  was  present  with  them  in  their  work, 
and  accepted  of  their  duties.  Yet  by  none  of  them,  nor  by  all 
of  them  together,  was  the  church  supernaturally  enlightened, 
internally  ruled,  or  eternally  saved,  nor  could  it  so  be.  Some 
of  them,  as  Moses  in  particular,  had  as  much  power,  and  as 
great  a  presence  of  God  with  him,  as  any  mere  man  could  be 
made  partaker  of.  Yet  was  he  not  in  his  ministry  the  saviour 
of  the  church,  nor  could  he  be  so  any  otherwise  than  typically 
and  temporally.  The  ministry  of  them  all  was  subservient 
unto  that  end,  which  by  its  own  power  it  could  not  attain. 

It  is  evident,  therefore,  that  the  redemption  and  salvation  of 
the  church  do  not  depend  merely  on  this,  that  God  hath  given 
one  to  be  the  king,  priest, and  prophet  of  the  church,  by  the  act¬ 
ings  of  which  offices  it  is  redeemed  and  saved  ;  but  on  the  per¬ 
son  of  him  who  was  so  given  unto  us,  as  is  fully  attested, 
Isa.  ix.  6,  7,  8. 

This  must  be  declared. 

Two  things  were  required  in  general  unto  the  person  of 
Christ,  that  his  offices  might  be  effectual  unto  the  salvation  of 
the  church,  and  without  them  they  could  not  so  have  been. 
And  they  are  such  as  that  their  contrivance  in  the  constitution 
of  one  and  the  same  person,  no  created  wisdom  could  reach  un- 


FOR  THE  SALVATION  OF  THE  CHURCH. 


121 


to.  Wherefore  the  infinite  wisdom  of  God  is  most  gloriously- 
manifested  therein. 

I.  The  first  of  these  is,  that  he  should  have  a  nature  pro¬ 
vided  for  him,  which  originally  was  not  his  own.  For  in  his 
divine  nature,  singly  considered,  he  had  no  such  relation  unto 
them,  for  whom  he  was  to  discharge  his  offices,  as  was  neces¬ 
sary  to  communicate  the  benefit  of  them,  nor  could  he  discharge 
their  principal  duties.  God  could  not  die,  nor  rise  again,  nor  be 
exalted  to  be  a  Prince  and  a  Saviour  in  his  divine  nature.  Nor 
was  there  that  especial  alliance  between  it  and  ours,  as  should 
give  us  an  especial  interest  in  what  was  done  thereby. 

It  was  mankind  in  whose  behalf  he  was  to  exercise  these  of¬ 
fices.  He  was  not  to  bear  them  immediately  with  respect  unto 
the  angels,  and  therefore  he  took  not  their  nature  on  him,  Heb. 

ii.  lb.  t?  yap  Srywy  ayyeXcov  iiriXapPaverai,  1  He  took  llOt  the  nature  of  ail- 

gels  unto  him,’  because  he  was  not  to  be  a  mediator  for  them,  a 
Saviour  unto  them.  Those  of  them  who  had  sinned  were  left 
unto  everlasting  ruin,  and  those  who  retained  their  original 
righteousness  needed  no  redemption.  But  God  1  prepared  a  bo¬ 
dy  for  him that  is,  an  human  nature,  Heb.  x.  5.  The  pro¬ 
mise  hereof,  namely,  that  he  should  be  { of  the  seed  of  the 
woman,’  was  the  foundation  of  the  church  ;  that  is,  he  was 
made  so  unto  the  church  in  and  by  that  promise,  Gen.  iii.  15. 
In  the  accomplishment  thereof  he  was  made  of  a  woman,  that 
so  he  might  be  made  under  the  law,  Gal.  iv.  4.  ‘  And  took  upon 
him  the  seed  of  Abraham,’  Heb.  ii.  16.  *  For  because  the  child¬ 
ren  were  partakers  of  flesh  and  blood,  he  also  himself  took  part  of 
the  same,’  ver.  14.  c  For  in  all  things  it  behoved  him  to  be  made 
like  unto  his  brethren,  that  he  might  be  a  merciful  and  faithful 
High  Priest  in  things  appertaining  unto  God,’  ver.  17.  And 
this  was  absolutely  necessary  unto  the  discharge  of  his  offices, 
on  the  twofold  account  before  mentioned.  For, 

1.  Those  acts  of  his  offices,  whereon  the  sanctification  and 
salvation  of  the  church  do  principally  depend,  could  not  be 
performed  but  in  and  by  that  nature.  Therein  alone  could  he 
yield  obedience  unto  the  law  that  it  might  be  fulfilled  in  us, 
without  which  we  could  not  stand  in  judgment  before  God. 
See  Rom.  vii.  3.  chap.  x.  3,  4.  Therein  alone  could  he  under- 

16 


122  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 


go  the  curse  of  the  law,  or  be  made  a  curse  for  us,  that  the 
blessing  might  come  upon  11s,  Gal.  lii.  13,  14.  It  was  necessary 
that  as  a  priest  he  should  have  something  of  his  own  to  offer 
unto  God  to  make  atonement  for  sin,  Heb.  viii,  3.  The  like 
may  be  said  of  his  whole  ministry  on  the  earth,  of  all  the  effects 
of  his  incarnation. 

2.  Herein  that  cognation  and  alliance  between  him  and  the 
church,  which  were  necessary  to  entitle  it  unto  a  participation 
of  the  benefits  of  his  mediation,  do  depend.  For  hereby  he  be¬ 
came  our  Goel,  the  next  of  kin,  unto  whom  belonged  the  right 
of  redemption,  and  from  whom  alone  we  could  claim  relief  and 
succour  in  our  lost  condition.  This  is  divinely  and  at  large  de¬ 
clared  by  the  Apostle,  Heb.  ii.  10,  1 L,  12,  13,  14,  15,  16,  17,  18. 
Having  at  large  explained  this  context  in  our  exposition  of  that 
chapter,  and  therein  declared  both  the  necessity  and  benefit  of 
the  cognation  between  t he  church  and  its  high  priest,  I  shall  not 
here  further  insist  upon  it.  See  to  the  same  purpose,  Eph.  v.  25. 
26,  27.  Wherefore  had  he  not  been  partaker  of  our  nature, 
we  could  have  received  no  benefit,  not  that  without  which  we 
must  eternally  perish,  by  any  office^ihat  he  could  have  under¬ 
taken.  This  therefore  was  necessary  unto  the  constitution  of 
his  person  with  respect  unto  his  offices.  But, 

II.  There  was  yet  more  required  thereunto,  or  to  render  his 
offices  effectual  unto  their  proper  ends.  Not  one  of  them  could 
have  been  so,  had  he  been  no  more  than  a  man,  had  he  no 
nature  but  ours.  This  I  shall  particularly  demonstrate,  con¬ 
sidering  them  in  their  usual  distribution,  unto  the  glory  of  his 
divine  person,  and  our  own  edification  in  believing. 

First ,  He  could  not  have  been  the  great  and  singular  pro¬ 
phet  of  the  church,  had  he  been  a  man  only,  though  never  so 
excellent  and  glorious,  and  that  for  these  three  reasons  : 

1.  He  was  to  be  the  prophet  of  the  whole  Catholic  church, 
that  is,  of  all  the  elect  of  God,  of  all  that  shall  be  saved  in  all 
ages  and  places,  from  the  beginning  of  the  world,  unto  the  end 
thereof.  He  had  a  personal  ministry  for  the  instruction  of  the 
church  whilst  he  was  on  the  earth,  but  his  prophetical  office 
was  not  confined  thereunto.  For  that  was  limited  unto  one 
nation,  Matth.  xv.  24.  Rom.  xv,  8.  and  was  for  a  short  season 


FOR  THE  SALVATION  OF  THE  CHURCH. 


123 


only.  Bat  the  church  was  never  without  a  prophet;  that  is, 
one  on  whom  it  was  incumbent  to  reveal  upon  it,  and  instruct 
it  in  the  will  of  God,  nor  can  he  so  unto  the  consummation  of 
all  things.  This  is  Christ  alone.  For, 

1st,  I  take  it  for  granted,  that  from  the  beginning,  from  the 
giving  of  the  first  promise,  the  Son  of  God  did  in  an  especial 
manner  undertake  the  care  of  the  church  as  unto  all  the  ends 
of  the  wisdom,  will,  and  grace  of  God.  And  I  take  it  for  grant¬ 
ed  here  ;  because  I  have  proved  it  at  large  elsewhere.  It  evi¬ 
dently  folio weth  on  the  eternal  compact  between  the  Father 
and  him  unto  this  end.  In  the  work  which  belonged  hereunto, 
that  which  concerned  its  instruction  in  the  will  of  God,  its  sa¬ 
ving  illumination  and  spiritual  wisdom,  is  of  such  importance, 
as  that  without  it  none  can  be  partaker  of  any  other  blessings 
whatever.  In  this  instruction  and  illumination  consists  the 
discharge  of  the  prophetical  office  of  Christ. 

2dly,  Upon  the  account  of  his  susception  of  his  office,  even 
before  his  incarnation,  considered  as  God,  he  is  said  to  act  in  it 
so  as  to  be  sent  of  God  unto  his  work,  Mic.  v.  2.  ‘  The  ruler  of 
Israel ;  whose  goings  forth  have  been  from  of  old,  from  ever¬ 
lasting.’  His  goings  forth  are  not  his  eternal  generation,  which 
consists  in  one  individual,  eternal  act  of  the  Father  ;  but  it  is 
the  egress,  the  exercise  of  his  power  and  care  for  the  church, 
that  is  so  expressed.  These  were  from  the  beginning,  the  first 
foundation  of  the  church,  in  answer  unto  his  everlasting  coun¬ 
sels,  Zech.  ii.  8,  9.  1  Thus  saith  the  Lord  of  hosts,  after  the 

glory  hath  he  sent  me  unto  the  nations  which  spoiled  you  ;  and 
I  will  shake  mine  hand  upon  them,  and  they  shall  be  a  spoil  to 
their  servants ;  and  ye  shall  know  that  the  Lord  of  hosts  hath 
sent  me.’  He  who  is  sentcalleth  himself  the  Lord  of  hosts,  and 
affirms  that  he  will  destroy  the  nations  by  the  shaking  of  his 
hand,  who  can  be  no  other  but  God  himself.  That  is,  it  was 
the  Son  of  God  who  was  to  be  incarnate,  as  is  declared  in  the 
next  words,  1  Sing  and  rejoice,  O  daughter  of  Zion ;  for  lo,  I 
come,  and  I  will  dwell  in  the  midst  of  thee,  saith  the  Lord, 
And  many  nations  shall  be  joined  unto  the  Lord  in  that  day, 
and  shall  be  my  people  ;  and  I  will  dwell  in  the  midst  of  them, 
and  thou  shalt  know  that  the  Lord  of  hosts  hath  sent  me  unto 


124  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 

thee.’  ver.  10,  11.  He  promiseth  that  he  will  dwell  in  the  midst 
of  the  people,  which  was  accomplished  when  the  1  Word  was 
made  flesh,  and  dwelt  among  us,’  John  i.  14.  which  was  the 
time  of  the  calling  of  the  Gentiles,  when  many  nations  were  to 
be  joined  unto  the  Lord;  and  those  that  were  so  called,  were 
to  be  his  people  ;  1  they  shall  be  my  people  and  yet  in  all  this 
he  was  sent  by  the  Lord  of  hosts  ;  thou  shalt  know  { that  the 
Lord  of  hosts  bath  sent  me  unto  thee.’  Wherefore  with  respect 
unto  his  susception  of  his  offices  towards  the  church,  the  Lord 
of  hosts,  in  the  person  of  the  Son,  is  said  to  be  sent  by  the  Lord 
of  hosts,  that  is  in  the  person  of  the  Father.  So  was  he  the 
prophet  of  the  church,  even  before  his  incarnation,  sent  or  de¬ 
signed  by  the  Father  to  instruct  it,  to  communicate  spiritual 
and  savins’  light  unto  it ;  so  he  testified  concerning  himself  un- 
to  the  Jews,  1  Before  Abraham  was,  I  am,’  John  viii.  58.  Which, 
as  it  invincibly  proves  his  eternal  pre-existence  unto  his  incar¬ 
nation,  so  it  is  not  only  intended.  He  was  so  before  Abraham, 
as  that  the  care  of  the  church  was  then,  and  always  from  the 
beginning,  on  him.  And  he  discharged  his  office  four  ways  : 

(1.)  By  personal  appearances  in  the  likeness  of  human  na¬ 
ture,  in  the  shape  of  a  man,  as  an  indication  of  his  future  incar¬ 
nation  ;  and  under  those  appearances  instructing  the  church. 
So  he  appeared  unto  Abraham,  to  Jacob,  to  Moses,  and  to  Jo¬ 
shua,  as  I  have  proved  elsewhere.  And  those  peculiar  appear¬ 
ances  of  the  person  of  the  Son,  for  the  instruction  ofbelievers, 
are  a  full  demonstration  that  the  care  and  work  of  it  were  com¬ 
mitted  unto  him  in  a  peculiar  manner.  And  I  am  not  without 
thoughts,  although  I  see  some  difficulty  in  it,  That  the  whole 
Old  Testament,  wherein  God  perpetually  treats  with  men  by  an 
assumption  of  human  affections  unto  himself,  so  to  draw  us  with 
the  cords  of  a  man,  proceeded  from  the  person  of  the  Son,  in  a 
preparation  for,  and  prospect  of  his  future  incarnation. 

(2.)  By  the  ministry  of  angels.  Upon  his  undertaking  to  be 
the  Mediator  for  the  church  with  God,  the  angels  were  in  a 
peculiar  manner  put  into  dependence  on  him,  even  as  he  be¬ 
came  a  new  and  immediate  head  unto  the  whole  creation. 
This  belonged  unto  that  especial  glory  which  he  had  with 
the  Father  before  the  world  was,  whereof  we  have  treated 


FOR  THE  SALVATION  OF  THE  CHURCH. 


125 


before.  All  things  were  to  be  anew  gathered  into  an  head  in 
him,  1  both  which  are  in  heaven  and  which  were  on  the  earth,’ 
Eph.  i.  10.  And  he  became  the  ‘first-born  of  every  creature,’ 
Col.  i.  15.  the  Lord  and  proprietor  of  them.  Hence  the  whole 
ministry  of  angels  was  subordinate  unto  him ;  and  whatever 
instruction  was  thereby  given  unto  the  church  in  the  mind 
and  will  of  God,  it  was  immediately  from  him,  as  the  great 
prophet  of  the  church. 

(3.)  By  sending  his  holy  Spirit  to  inspire,  act  and  guide 
the  prophets  by  whom  God  would  reveal  himself.  God  spake 
unto  them  by  the  ‘  mouth  of  his  holy  prophets  from  the  begin¬ 
ning  of  the  world,’  Luke  i.  70.  But  it  was  the  Spirit  of 
Christ  that  was  in  them,  that  spake  by  them,  that  revealed 
the  things  which  concerned  the  redemption  and  salvation  of 
the  church,  1  Pet.  i.  11,  12.  And  by  this  Spirit  he  himself 
‘  preached  unto  those  that  were  disobedient  in  the  days  of 
Noah,’  who  are  now  in  prison  for  their  disobedience.  1  Pet.  iii. 
19,  20.  For  he  was  so  the  prophet  of  the  church  always 
as  to  tender  manifold  instructions  unto  the  perishing  unbe¬ 
lieving  world.  Hence  is  he  said  to  4  lighten  every  man  that 
cometh  into  the  world,’  John  i.  9.  by  one  way  or  other  com-, 
municating  to  them  some  notices  of  God  and  his  will :  for  his 
light  shineth  in,  or  irradiates  darkness  itself ;  that  darkness 
which  is  come  on  the  minds  of  men  by  sin,  though  the  ‘  dark¬ 
ness  comprehend  it  not,’  ver.  5. 

(4.)  By  the  ministry  of  holy  men,  acted  and  moved  by  his 
Spirit.  So  he  gave  forth  the  word  that  was  written  for  an 
everlasting  rule  of  faith  and  obedience  unto  the  church. 

Thus  were  the  office  and  work  of  instructing  and  illuminat¬ 
ing  of  the  church  on  his  hand  alone  from  the  beginning,  and 
thus  were  they  by  him  discharged.  This  was  not  a  work 
for  him  who  was  no  more  but  a  man.  His  human  nature 
had  no  existence  until  the  fulness  of  time,  the  latter  days ; 
and  therefore  could  effect  or  operate  nothing  before.  And 
whereas  the  Apostle  distinguished  between  the  speaking  of 
God  in  the  Son,  and  his  speaking  in  the  prophets,  opposing 
the  one  to  the  other,  Heb.  i.  1,2.  he  doth  it  with  respect  unto 
his  personal  ministry  unto  the  church  of  the  Jews,  and  not 


12b  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRTST 


with  respect  unto  his  being  the  peculiar  fountain  of  life  and 
light  unto  the  whole  church  in  all  ages. 

Jt  is  true,  we  have  under  the  gospel  many  unspeakable  ad¬ 
vantages  from  the  prophetical  office  of  Christ,  above  what 
they  enjoyed  under  the  Old  Testament.  But  he  was  the 
Prophet  of  the  church  equally  in  all  ages.  Only  he  hath 
given  out  the  knowlege  of  the  mind  of  God  in  different  de- 
grees  and  measures;  that  which  was  most  perfect,  being  for 
many  reasons  reserved  unto  the  times  of  the  gospel  ;  the  sum 
whereof  is,  that  God  designed  him  unto  a  pre-eminence  above 
all,  in  his  own  personal  ministry. 

If  any  shall  now  inquire,  how  the  Lord  Christ  could  be 
the  Prophet  of  the  church,  before  he  took  our  nature  on  him, 
and  dwelt  among  us?  I  shall  also  ask,  how  they  suppose  him 
to  be  the  Prophet  of  the  church,  now  he  hath  left  the  world 
and  is  gone  to  heaven ;  so  as  that  we  neither  see  him,  nor 
hear  him  anymore?  If  they  shall  say  that  he  is  so  by  his 
Spirit,  his  word,  and  the  ministry  which  he  hath  ordained  ; 
1  say,  so  was  he  the  Prophet  of  the  church  before  his  incar¬ 
nation  also.  To  confine  the  offices  of  Christ,  as  to  their  vir¬ 
tue,  power,  and  efficacy,  unto  the  times  of  the  gospel  only,  is 
utterly  to  evacuate  the  first  promise,  with  the  covenant  of 
grace  founded  thereon.  And  their  minds  are  secretly  influ¬ 
enced  by  a  disbelief  of  his  divine  person,  who  suppose  that 
the  respect  of  the  church  unto  Christ  in  faith,  love,  trust,  and 
instruction,  commeneeth  from  the  date  of  his  incarnation. 

3dly,  The  full  comprehension  of  the  mind  and  will  of  God, 
of  the  whole  divine  counsel  concerning  his  glory  in  the  sanc¬ 
tification  and  salvation  of  the  church,  could  not  at  once  re¬ 
side  in  the  mind  of  any  mere  creature.  Yet  was  this  neces¬ 
sary  unto  him,  who  was  to  be  the  Prophet  of  the  church, 
that  is,  the  fountain  of  truth,  life,  and  knowledge  unto  it. 
Hence  is  his  name  Wonderful,  Counsellor,  as  he  who  was 
participant  of  all  the  eternal  counsels  of  God  ;  whereon,  in 
him  as  incarnate,  all  the  treasures  of  divine  wisdom  and  know¬ 
ledge  were  hid,  Col.  ii.  3.  In  him  this  could  be  alone,  in 
whom  was  life,  and  the  ‘life  was  the  light  of  men,’  John  i.  4. 
God  did  reveal  his  mind  and  will  by  angels  and  men.  But  as 


FOR  THE  SALVATION  OF  THE  CHURCH, 


127 


he  did  it  at  sundry  times,  so  he  did  it  by  several  parts  or 
various  parcels,  not  only  as  the  church  was  fit  to  receive  it, 
but  as  they  were  able  to  communicate  it.  The  whole  of  the 
divine  counsels  could  not  be  comprehended,  and  so  not  de¬ 
clared  by  any  of  them.  Hence  the  angels  themselves,  not¬ 
withstanding  their  residence  in  the  presence  of  God,  behold¬ 
ing  his  face,  and  all  the  glorious  messages  wherein  they  were 
employed,  learned  more  of  his  mind  after  the  personal  minis¬ 
try  of  Christ,  and  the  revelation  of  the  mysteries  of  his  coun¬ 
sel  therein,  than  ever  they  knew  before,  Eph.  iii.  8,  9,  1L 
1  Pet,  L  13.  And  on  the  account  of  their  imperfection  in  the 
comprehension  of  his  counsels,  it  is  said  that  ‘  he  chargeth  his 
angels  with  folly,’ Job.  iv..  15.  And  the  best  of  the  prophets 
not  only  received  divine  truth  by  parcels,  but  comprehended 
not  the  depths  of  the  revelations  made  unto  them,  1  Pet.  L 
11,  12. 

To  this  purpose  is  that  divine  testimony,  John  i.  18.  ‘No 
man  hath  seen  God  at  any  time  ;  the  only  begotten  Son,  who 
is  in  the  bosom  of  the  Father,  he  hath  declared  him.’  It  is  of 
all  the  prophets  concerning  whom  it  is  affirmed,  that  no  man 
hath  seen  God  at  any  time.  So  is  it  evident  in  the  antithesis 
between  Moses  the  principal  of  them,  and  the  Lord  Christ  in 
the  verse  foregoing.  ‘  For  the  law  was  given  by  Moses,  but 
grace  and  truth  came  by  Jesus  Christ.’  Wherefore,  no  man,  no 
other  man  or  prophet  whatever,  hath  seen  God  at  any  time ; 
that  is,  had  a  perfect  comprehension  oi  his  counsels,  his  mind, 
and  will,  as  they  were  to  be  declared  unto  the  church.  This 
is  the  privilege  of  the  only  begotten  Son,  who  is  in  the  bosom 
of  the  Father ;  not  only  as  being  his  eternal  delight  and  love, 
but  also  as  one  acquainted  with  all  his  secret  counsels,  as  his 
fellow  and  participant  of  all  his  bosom  thoughts. 

He  says,  thatall  ‘  that  ever  came  before  him  were  thieves  and 
robbers,  but  the  sheep  did  not  hear  them,’  John  x.  5.  This  some 
of  old  impiously  applied  unto  the  prophets  of  the  Old  Testa¬ 
ment  ;  whereas  he  intended  it  only  of  those  false  prophets,  who 
pretended  of  themselves,  that  they,  any  of  them,  were  the  Mes¬ 
siah,  the  great  shepherd  of  the  sheep,  whom  his  elect  sheep 
would  not  attend  unto.  But  it  is  true,  that  all  who  went  before 


12S  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 


him,  neither  separately  nor  jointly  had  the  knowledge  of  God, 
so  as  to  declare  him  fully  unto  the  church. 

It  is  the  most  fond  and  wicked  imagination  of  the  Socinians, 
invented  to  countenance  their  disbelief  and  hatred  of  his  divine 
person,  that  during  the  time  of  his  flesh,  he  was  taken  up  into 
heaven,  and  there  taught  the  doctrine  of  the  gospel,  as  Mahomet 
feigned  concerning  himself  and  his  Alcoran.  The  reason  and 
foundation  of  his  perfect  knowledge  of  God,  was  his  being  the 
only  begotten  Son  in  the  bosom  of  the  Father :  and  not  a  ficti¬ 
tious  rapture  of  his  human  nature. 

To  this  purpose  have  we  his  own  testimony,  John  iii.  13. 
‘And  no  man  hath  ascended  up  to  heaven,  but  he  that  came 
down  from  heaven,  even  the  Son  of  man  which  is  in  heaven.’ 
The  matter  whereof  he  treats,  is  the  revelation  of  heavenly 
things  ;  for  finding  Nicodemus  slow  in  the  understanding  of 
the  doctrine  and  necessity  of  regeneration,  which  yet  was  plain 
and  evident  in  comparison  of  some  other  heavenly  mysteries,  he 
asks  of  him,  £  If  I  have  told  you  earthly  things,  and  ye  believe 
not,  (things  wrought  in  the  earth,  and  in  your  own  breasts,) 
how  will  you  believe  if  I  tell  you  of  heavenly  things  V  If  I 
declare  unto  you  the  deep  counsels  of  the  will  of  God  above  ? 
ver.  12.  But  hereon  a  question  might  arise,  How  he  should 
himself  come  to  the  knowledge  of  these  heavenly  things  where¬ 
of  they  had  never  heard  before,  and  which  no  other  man  could 
tell  them  of,  especially  considering  what  he  had  said  before,  ver. 
11.  ‘  We  speak  that  we  do  know,  and  testify  what  we  have 
seen.’  Hereof  he  gives  an  account  in  these  words.  Wherefore 
the  ascending  into  heaven,  which  he  denies  unto  all  men  what¬ 
ever,  no  man  hath  ascended  up  to  heaven,  is  an  entrance  into 
all  the  divine  heavenly  counsels  of  God  :  no  man  either  hath, 
or  ever  had,  a  full  comprehension  of  these  heavenly  things,  but 
he  himself  alone.  And  unto  him  it  is  ascribed  on  a  double  ac¬ 
count  ;  first,  that  he  came  down  from  heaven  ;  secondly,  that 
when  he  did  so,  he  yet  still  continued  in  heaven  ;  which  two 
properties  give  us  such  a  description  of  the  person  of  Christ,  as 
declares  him  a  full  possessor  of  all  the  counsels  of  God.  He 
descended  from  heaven  in  his  incarnation,  whereby  he  became 
the  Son  of  man  ;  and  he  is,  and  was  then,  in  heaven  in  the  es- 


FOR  THE  SALVATION  OF  THE  CHURCH. 


129 


sence  and  glory  of  his  divine  nature.  This  is  the  full  of  what 
we  assert.  In  the  knowledge  and  revelation  of  heavenly  mys¬ 
teries  unto  the  calling,  sanctification,  and  salvation  of  the  church, 
doth  the  prophetical  office  of  Christ  consist.  This  he  positive¬ 
ly  affirms  could  not  otherwise  be,  but  that  he  who  came  down 
from  heaven,  was  also  at  the  same  instant  in  heaven.  This  is 
that  glorious  person  whereof  we  speak.  He  who  being  always 
in  heaven  in  the  glory  and  essence  of  his  divine  nature,  came 
down  from  heaven,  not  locally  by  a  mutation  of  his  residence, 
but  by  dispensation  in  the  assumption  of  our  nature  into  per¬ 
sonal  union  with  himself ;  he  alone  is  meet  and  able  to  be  the 
prophet  of  the  church  in  the  revelation  of  the  heavenly  myste¬ 
ries  of  the  counsels  of  the  will  of  God.  1  In  him  alone  were  hid 
all  the  treasures  of  wisdom  and  knowledge.’  Col.  ii.  3.  Because 
in  him  alone  ‘  dwelt  all  the  fulness  of  the  Godhead  bodily,’  ver. 
9.  I  do  not  hereby  ascribe  an  infusion  of  omniscience,  of  infi¬ 
nite  understanding,  wisdom,  and  knowledge  into  the  human  na¬ 
ture  of  Christ.  It  was*  and  is,  a  creature  finite  and  limited,  nor 
is  a  capable  subject  of  properties  absolutely  infinite  and  immense. 
Filled  it  was  with  light  and  wisdom  to  the  utmost  capacity  of 
a  creature.  But  it  was  so,  not  by  being  changed  into  a  divine 
nature  or  essence,  but  by  the  communication  of  the  Spirit  unto 
it  without  measure.  The  Spirit  of  the  Lord  did  rest  upon  him, 
‘the  spirit  of  wisdom  and  understanding,  the  spirit  of  courage 
and  might,  the  spirit  of  knowledge,  and  of  the  fear  of  the  Lord, 
and  made  him  of  quick  understanding  in  the  fear  of  the  Lord,’ 
Isa.  xi.  25. 

3.  The  Spirit  of  God  dwelling  in  him  in  all  the  fulness  of  his 
graces  and  gifts,  gave  him  an  understanding  peculiar  unto  him¬ 
self  ;  as  above  that  ot  all  creatures,  so  beneath  the  essential  omnis¬ 
cience  of  the  divine  nature.  Hence  some  things,  as  he  was  a 
man,  he  knew  not,  Mark  xiii.  32.  but  as  they  were  given  him 
by  revelation,  R.ev.  i.  1.  But  he  is  the  Prophet  of  the  church 
in  his  whole  entire  person,  and  revealed  the  counsel  of  God,  as 
he  was  in  heaven  in  the  bosom  of  the  Father.  Cursed  be  he 
that  trusteth  in  man,  that  maketh  flesh  his  arm,  as  to  the  reve¬ 
lations  of  the  counsels  of  God.  Here  lies  the  safety,  the  secu¬ 
rity,  the  glory  of  the  church.  How  deplorable  is  the  darkness  of 

17 


130  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 


mankind  in  their  ignorance  of  God  and  heavenly  things?  In 
what  ways  of  vanity  and  misery  have  the  generality  of  them 
wandered  ever  since  our  first  apostacy  from  God  ?  Nothing  but 
hell  is  more  full  of  horror  and  confusion,  than  the  minds  and 
ways  of  men  destitute  of  heavenly  light.  How  miserably  did 
those  among  them,  who  boasted  themselves  to  be  wise,  wax  fool¬ 
ish  in  their  imaginations !  How  wofully  did  all  their  inqui¬ 
ries  after  the  nature  and  will  of  God,  their  own  state,  duty,  and 
happiness,  issue  in  curiosity,  uncertainty,  vanity,  and  falsehood  ! 
He  who  is  infinitely  good  and  compassionate  did  from 
the  beginning  give  some  relief  in  this  woful  state,  by  such 
parcels  of  divine  revelations  as  he  thought  meet  to  communi¬ 
cate  unto  them  by  the  prophets  of  old,  such  as  they  were  able 
to  receive.  By  them  he  set  up  a  ‘  light  shining  in  a  dark  place,’ 
as  the  light  of  stars  in  the  night.  But  it  was  the  rising  of  the 
Sun  of  righteousness  alone  that  dispelled  the  darkness  that 
was  on  the  earth,  the  thick  darkness  that  was  on  the  people, 
bringing  life  and  immortality  to  light  by  the  gospel.  The  di¬ 
vine  person  of  the  Son  of  God,  in  whom  were  all  the  treasures 
of  wisdom  and  knowledge,  who  is  in  the  bosom  of  the  Father, 
hath  now  made  known  all  things  unto  the  church,  giving  us  the 
perfect  idea  and  certainty  of  all  sacred  truth,  and  the  full  assu¬ 
rance  of  things  invisible  and  eternal. 

Three  things  are  necessary  that  we  may  have  the  benefit  of 
divine  light  or  truth.  1st,  The  fulness  of  its  revelation  ;  2dly, 
The  infallibility  of  it;  and  3dly,  The  authority  from  whence 
it  doth  proceed.  If  either  of  these  be  wanting,  we  cannot  attain 
unto  stability  and  assurance  in  the  faith  of  it,  or  obedience  un¬ 
to  it. 

1st,  Full  it  must  be,  to  free  us  from  all  attempts  of  fear  that 
any  thing  is  detained  or  hidden  from  us,  that  were  needful  for 
us  to  know.  Without  this  the  mind  of  man  can  never  come  to 
rest  in  the  knowledge  of  truth.  All  that  he  knows  may  be 
useless  unto  him,  for  the  want  of  that  which  he  neither  doth 
nor  can  know,  because  not  revealed.  And, 

2dly,  It  must  be  infallible  also.  For  this  divine  truth  whereof 
we  treat,  being  concerning  things  unseen,  heavenly,  eternal 
mysteries,  transcending  the  reach  of  human  reason,  nothing  but 


FOR  THE  SALVATION  OF  THE  CHURCH. 


131 


the  absolute  infallibility  of  the  revealer  can  bring  the  mind  of 
man  to  assurance  and  acquiescency.  And  whereas  the  same 
truth  enjoins  unto  us  duties,  many  of  them  contrary  unto  our 
inclinations,  and  cross  unto  our  several  interests,  the  great 
guides  of  corrupted  nature  ;  the  revelation  of  it  must  proceed 
from  sovereign  authority,  that  the  will  may  comply  with  the 
mind  in  the  embracement  of  it.  All  these  are  absolutely  secur¬ 
ed  in  the  divine  person  of  the  great  Prophet  of  the  church. 
His  infinite  wisdom,  his  infinite  goodness,  his  essential  veraci¬ 
ty,  his  sovereign  authority  over  all,  give  the  highest  assurance 
whereof  a  created  understanding  is  capable,  that  nothing  is  de¬ 
tained  from  us,  that  there  is  no  possibility  of  error  or  mistake 
in  what  is  declared  unto  us,  nor  any  pretence  left  of  declining 
obedience  unto  the  commands  of  the  truth  that  we  do  receive. 
This  gives  the  soul  assured  rest  and  peace  in  the  belief  of  things 
which  ‘eye  hath  not  seen,  nor  ear  heard,  nor  can  enter  into 
the  heart  of  man  to  conceive.’  Upon  the  assurance  of  this 
truth  alone,  can  it  with  joy  prefer  things  invisible  and  eternal 
above  all  present  satisfactions  and  desires.  In  the  persuasion 
hereof,  can  it  forego  the  best  of  present  enjoyments,  and  under¬ 
go  the  worst  of  present  evil ;  namely,  in  the  experience  of  its 
present  efficacy,  and  choice  of  that  future  recompense  which 
it  doth  secure.  And  he  believes  not  the  gospel  unto  his  own 
advantage,  or  the  glory  of  God,  whose  faith  rests  not  in  the  di¬ 
vine  person  of  Jesus  Christ,  the  great  Prophet  of  the  church. 
And  he  who  there  finds  rest  unto  his  soul,  dares  not  admit  of 
any  co-partners  with  him  as  to  instruction  in  the  mind  of 
God. 

3dly,  It  was  requisite  unto  the  office  of  this  great  Prophet  of 
the  church,  and  the  discharge  thereof,  that  he  should  have  pow¬ 
er  and  authority  to  send  the  Holy  Spirit  to  make  his  revelations 
of  divine  truth  effectual  unto  the  minds  of  men.  For  the  church 
which  he  was  to  instruct,  was  not  only  in  darkness  by  reason 
of  ignorance,  and  want  of  objective  light  or  divine  revelations, 
but  was  incapacitated  to  receive  spiritual  things  in  a  due  man¬ 
ner  when  revealed.  Wherefore  it  was  the  work  of  this  Pro¬ 
phet,  not  only  to  make  known  and  declare  the  doctrines  of 
truth,  which  are  our  external  directive  light,  but  also  to  irradi- 


132  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 

ate  and  illuminate  our  minds,  so  as  that  we  might  savingly  ap¬ 
prehend  them.  And  it  is  no  wonder  if  those  who  are  otherwise 
minded,  who  suppose  themselves  able  to  receive  spiritual  things, 
the  things  of  God  in  a  due  manner,  upon  their  external  propo¬ 
sal  unto  them,  are  regardless  of  the  divine  person  of  Christ,  as 
the  Prophet  of  the  church.  But  hereon  they  will  never  have 
experience  of  the  life  and  power  of  the  doctrine  of  the  gospel, 
if  the  Apostle  is  to  be  believed,  1  Cor.  ii.  9,  10,  11,  12.  Now 
this  internal  illumination  of  the  minds  of  men  unto  the  acknow¬ 
ledgment  of  the  truth,  can  be  wrought  in  them  only  by  the 
Holy  Spirit  of  God,  Eph.  i.  17,  18,  19.  2  Cor.  iii.  18.  None 

therefore  could  be  the  prophet  of  the  church,  but  he  who  had 
power  to  send  the  Holy  Spirit  to  enable  it  to  receive  his  doc¬ 
trine  by  the  saving  illumination  of  the  minds  of  men.  And 
this  alone  he  could  do,  whose  Spirit  he  is,  proceeding  from  him, 
whom  he  therefore  frequently  promised  so  to  send.  Without  a 
respect  unto  these  things,  we  cannot  really  be  made  partakers 
of  the  saving  benefits  and  fruits  of  the  prophetical  office  of 
Christ.  And  this  we  can  have  only  in  the  exercise  of  faith  on 
his  divine  person,  which  is  the  eternal  spring  from  whence  this 
office  derives  all  life  and  efficacy.  The  command  of  God  in 
respect  unto  him  as  the  Prophet  of  the  church,  is,  ‘  This  is  my 
beloved  Son  in  whom  I  am  well  pleased,  hear  him.’  Unless  we 
actually  regard  him  by  faith  as  the  only  begotten  Son  of  God, 
we  can  perform  no  duty  aright  in  the  hearing  of  him,  nor  shall 
we  learn  the  truth  as  we  ought.  Hence  it  is  that  those  who 
deny  his  divine  person,  though  they  pretend  to  attend  unto  him 
as  the  teacher  of  the  church,  do  yet  learn  no  truth  from  him, 
but  embrace  pernicious  errors  in  the  stead  thereof.  So  it  is 
with  the  Socmians,  and  all  that  follow  them.  For  whereas 
they  scarcely  own  any  other  office  of  Christ  but  his  prophetical, 
looking  on  him  as  a  man  sent  to  teach  the  mind  of  God,  and  to 
confirm  his  doctrine  by  his  sufferings,  whereon  he  was  after¬ 
wards  highly  exalted  of  God,  they  learn  nothing  from  him  in 
a  due  manner. 

But  this  respect  unto  the  person  of  Christ  is  that  which  will 
ingenerate  in  us  all  those  holy  qualifications  that  are  necessary 
to  enable  us  to  know  the  mind  and  will  of  God.  For  hence  do 


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133 


reverence,  humility,  faith,  delight,  and  assurance  arise  and  flow, 
without  whose  continual  exercise  in  vain  shall  men  hope  to 
learn  the  will  of  God  by  the  utmost  of  their  endeavours.  And 
the  want  of  these  things  is  the  cause  of  much  of  that  lifeless, 
unsanctified  knowledge  of  the  doctrine  of  the  gospel,  which  is 
amongst  many.  They  learn  not  the  truth  from  Christ,  so  as 
to  expect  all  teachings  from  his  divine  power.  Hence  they 
never  come  to  know  it,  either  in  its  native  beauty  drawing  the 
soul  into  the  love  and  delight  of  what  they  know,  nor  in  its 
transforming  efficacy,  changing  the  mind  into  its  own  image 
and  likeness. 

2diy.  The  same  also  is  the  state  of  things  with  respect  unto 
his  kingly  office  and  power.  But  this  1  have  at  large  treated 
on  elsewhere,  and  that  much  unto  the  same  purpose  ;  namely, 
in  the  exposition  of  the  third  verse  of  the  first  chapter  of  the 
epistle  unto  the  Hebrews.  Wherefore  I  shall  not  here  enlarge 
upon  it. 

Some  seem  to  imagine  that  the  kingly  power  of  Christ  to- 
'  wards  the  church,  consists  only  in  external  rule  by  the  gospel 
and  the  laws  thereof,  requiring  obedience  unto  the  officers  and 
rulers  that  he  hath  appointed  therein.  It  is  true,  that  this  also 
belongs  unto  his  kingly  power  and  rule.  But  to  suppose  that 
it  consisteth  solely  therein,  is  an  ebullition  from  the  poisonous 
fountain  of  the  denial  of  his  divine  person.  For  if  he  be  not 
God  over  all,  whatever  in  words  may  be  pretended  or  ascribed 
unto  him,  he  is  capable  of  no  other  rule  or  power.  But  indeed 
no  one  act  of  his  kingly  office  can  be  aright  conceived  or  ac¬ 
knowledged,  without  a  respect  had  unto  his  divine  person.  I 
shall  instance  only  unto  this  purpose  in  two  things  in  general  : 

1.  The  extent  of  his  power  and  rule  gives  evidence  hereun¬ 
to.  It  is  over  the  whole  creation  of  God.  1  All  power  is  given 
him  in  heaven  and  earth,’  Matth,  xxviii,  18.  4  All  things  are 

put  under  his  feet,  he  only  excepted  who  put  all  things  under 
him,’  1  Cor.  xv.  27.  And  he  is  made  1  head  over  all  things  unto 
the  church,’  Eph.  i.  22.  Not  only  those  who  are  above  the 
rule  of  external  law,  as  the  holy  angels  ;  and  those  who  have 
cast  off  all  such  rule,  as  the  devils  themselves  ;  but  all  things 
that  in  their  own  nature  are  not  capable  of  obedience  to  an  ex- 


134  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 

ternal  law  or  rule,  as  the  whole  inanimate  creation,  heaven  and 
earth,  and  the  sea,  with  ail  things  in  them  and  under  them, 
Phil.  ii.  10.  with  the  dead  bodies  of  men  which  he  shall  raise 
at  the  last  day.  For  this  power  over  the  whole  creation  is  not 
only  a  moral  light  to  rule  and  govern  it  ;  but  it  is  also  accom¬ 
panied  with  virtue,  force,  or  almighty  power  to  act,  order,  and 
dispose  of  it  at  his  pleasure.  So  is  it  described  by  the  Apostle 
from  the  Psalmist,  Heb.  i.  10,  11,  12.  1  Thou  Lord  in  the  be¬ 

ginning  hast  laid  the  foundation  of  the  earth,  and  the  heavens 
are  the  work  of  thy  hands.  They  shall  perish,  but  thou  re- 
mainest,  and  they  shall  all  wax  old  as  doth  a  garment.  And  as 
a  vesture  shalt  thou  fold  them  up,  and  they  shall  be  changed  ; 
but  thou  art  the  same,  and  thy  years  fail  not.’  That  power  is 
required  unto  his  kingly  office,  whereby  he  created  all  things 
in  the  beginning ;  and  shall  change  them  all  as  a  man  folds  up 
a  vesture,  in  the  end.  Omnipotency,  accompanied  with  eternity 
and  immutability,  are  required  hereunto. 

It  is  a  vain  imagination  to  suppose  that  this  power  can  reside 
in  a  mere  creature,  however  glorified  and  exalted.  All  essen¬ 
tial  divine  properties  are  concurrent  with  it ;  and  inseparable 
from  it.  And  where  the  properties  of  God  are,  there  is  the  nature 
of  God ;  for  his  being  and  his  properties  are  one  and  the  same. 

If  the  Lord  Christ,  as  King  of  the  church,  be  only  a  mere 
man,  and  be  as  such  only  to  be  considered,  however  he  may  be 
exalted  and  glorified,  however  he  may  be  endowed  with  ho¬ 
nour,  dignity,  and  authority,  yet  he  cannot  put  forth  or  act  any 
real  physical  power  immediately  and  directly,  but  where  he  is 
present.  But  this  is  in  heaven  only  ;  for  the  £  heavens  must  re¬ 
ceive  him  until  the  time  of  the  restitution  of  all  things,’  Acts  iii. 
21.  And  hereon  his  rule  and  power  would  be  the  greatest  disad¬ 
vantage  unto  the  church  that  could  befal  it.  For,  suppose  it  im¬ 
mediately  under  the  rule  of  God  even  the  Father  ;  his  omnipo¬ 
tency  and  omnipresence,  his  omniscience,  and  infinite  wisdom, 
whereby  he  could  be  always  present  with  every  one  of  them, 
know  all  their  wants,  and  give  immediate  relief  according  to  the 
counsel  of  his  will,  was  a  stable  foundation  for  faith  to  rest  up¬ 
on,  and  an  everlasting  spring  of  consolation.  But  now,  whereas 
all  power,  all  judgment,  all  rule  is  committed  unto  the  Son,  and 


FOR  THE  SALVATION  OF  THE  CHURCH. 


135 


the  Father  doth  nothing  towards  the  church  but  in  and  by  him, 
if  he  have  not  the  same  divine  power  and  properties  with  him, 
the  foundation  of  the  church’s  faith  is  cast  down,  and  the  spring 
of  its  consolation  utterly  stopped  up. 

I  cannot  believe  in  him  as  my  heavenly  King,  who  is  not  able 
by  h  irnself,  and  by  the  virtue  of  his  presence  with  me,  to  make 
what  changes  and  alterations  he  pi  ease  th  in  the  minds' of  men, 
and  in  the  whole  creation  of  God,  to  relieve,  preserve,  and  deli¬ 
ver  me,  and  to  raise  my  body  at  the  last  day. 

To  suppose  that  the  Lord  Christ,  as  the  king  and  head  of  the 
church,  hath  not  an  infinite,  divine  power,  whereby  he  is  able  al¬ 
ways  to  relieve, succour,  save,  and  deliver  it,  if  it  were  to  be  done 
by  the  alteration  of  the  whole,  or  any  part  of  God’s  creation,  so 
as  that  the  fire  should  not  burn,  nor  the  water  overwhelm  them, 
nor  men  be  able  to  retain  their  thoughts  or  ability  one  moment 
to  afflict  them  ;  and  that  their  distresses  are  not  always  effects 
of  his  wisdom,  and  never  from  the  defect  of  his  power,  is  utter¬ 
ly  to  overthrow  all  faith,  hope,  and  the  whole  of  religion  itself. 

Ascribe  therefore  unto  the  Lord  Christ,  in  the  exercise  of  his 
kingly  office,  only  a  moral  power,  operative  by  rules  and 
laws,  with  the  help  of  external  instruments  ;  deprive  him  of 
omnipresence,  and  omniscience,  with  infinite  divine  power  and 
virtue,  to  be  acted  at  his  pleasure  in  and  over  the  whole  crea¬ 
tion,  and  you  raze  the  foundation  of  all  Christian  faith  and 
hope  to  the  ground. 

There  are  no  true  believers  who  will  part  with  their  faith 
herein  for  the  whole  world  ;  namely,  that  the  Lord  Jesus  Christ 
is  able  by  his  divine  power  and  presence  immediately  to  aid, 
assist,  relieve,  and  deliver  them  in  every  moment  of  their  sur- 
prisals,  fears,  and  dangers,  in  every  trial  or  duty  they  may  be 
called  unto,  in  every  difficulty  they  have  to  conflict  withal. 
And  to  expect  these  things  any  otherwise  but  by  virtue  of 
his  divine  nature,  is  wofully  to  deceive  our  own  souls.  For 
this  is  the  work  of  God. 

2.  The  rule  of  Christ  as  king  of  the  church  is  internal  and 
spiritual,  over  the  minds,  souls,  and  consciences  of  all  that  do 
believe.  There  is  no  one  gracious  acting  of  soul  in  any  one  be¬ 
liever  at  any  time  in  the  whole  world,  either  in  opposition  un- 


136  POWER  COMMUNICATED  UNTO  THE  OFFICE  OF  CHRIST 


to  sin,  or  the  performance  of  duty,  but  it  is  influenced  and  under 
the  guidance  of  the  kingly  power  of  Christ.  I  suppose  we 
have  herein  not  only  the  common  faith,  but  also  the  common 
spiritual  sense  and  experience  of  them  all.  They  know  that  in 
their  spiritual  life  it  is  he  that  liveth  in  them  as  the  efficient 
cause  of  all  its  acts,  and  that  without  him  they  can  do  nothing. 
Unto  him  they  have  respect  in  every  the  most  secret  and  retir¬ 
ed  actings  of  his  grace,  not  only  performed  as  under  his  eye, 
but  by  his  assistance  ;  on  every  occasion  do  they  immediately 
in  the  internal  actings  of  their  minds  look  unto  him,  as  one 
more  present  with  their  souls,  than  they  are  with  themselves  ; 
and  have  no  thoughts  of  the  least  distance  of  his  knowledge  or 
power.  And  two  things  are  required  hereunto. 

1st,  That  he  be  KapSioyvioms,  that  he  have  an  actual  inspec¬ 
tion  into  all  the  frames,  dispositions,  thoughts,  and  internal 
actings  of  all  believers  in  the  whole  worlds  at  all  times,  and 
every  moment.  Without  this,  he  cannot  bear  that  rule  in 
their  souls  and  consciences  which  we  have  described,  nor  can 
they  act  faith  in  him,  as  their  occasions  do  require.  No  man 
can  live  by  faith  on  Christ,  no  man  can  depend  on  his  sove¬ 
reign  power,  who  is  not  persuaded,  that  all  the  frames  of  his 
heart,  all  the  secret  groans  and  sighs  of  his  spirit,  all  the  in¬ 
ward  labourings  of  his  soul  against  sin,  and  after  conformity 
to  himself,  are  continually  under  his  eye  and  cognizance. 
Wherefore  it  is  said,  that  ‘  all  things  are  naked  and  open  unto 
his  eyes/  Heb.  iv.  13.  And  he  says  of  himself,  that  he  search- 
eth,  that  is,  knoweth  the  1  hearts  and  reins  of  men,5  Rev.  ii. 
23.  And  if  these  things  are  not  the  peculiar  properties  of  the 
divine  nature,  I  know  nothing  that  may  be  so  esteemed. 

2dly,  There  is  required  hereunto  an  influence  of  power 
into  all  the  internal  actings  of  the  souls  of  believers  ;  an  in¬ 
timate  efficacious  operation  with  them  in  every  duty,  and  un¬ 
der  every  temptation.  These,  all  of  them,  do  look  for,  expect, 
and  receive  from  him,  as  the  King  and  Head  of  the  church. 
This  also  is  an  effect  of  divine  and  infinite  power.  And  to 
deny  these  things  unto  the  Lord  Christ,  is  to  raze  the  foun¬ 
dation  of  Christian  religion.  Neither  faith  in  him,  nor  love 
unto  him,  nor  dependence  on  him,  nor  obedience  unto  his 


FOR  THE  SALVATION  OF  THE  CHURCH. 


137 


authority,  can  be  preserved  one  moment,  without  a  persuasion 
of  his  immediate  intuition  and  inspection  into  the  hearts, 
minds,  and  thoughts  of  all  men,  with  a  real  influence  into  all 
the  actings  of  the  life  of  God  in  all  them  that  believe.  And 
the  want  of  the  faith  hereof,  is  that  which  hath  disjoined  the 
minds  of  many  from  adherence  unto  him  ;  and  hath  produced 
a  lifeless  carcase  of  Christian  religion,  instead  of  the  saving 
power  thereof. 

3dly,  The  same  may  be  said  concerning  his  sacerdotal  of¬ 
fice,  and  all  the  acts  of  it.  It  was  in  and  by  the  human  na¬ 
ture  that  he  offered  himself  a  sacrifice  for  us.  He  had  some¬ 
what  of  his  own  to  offer,  Heb.  viii.  3.  And  to  this  end  a 
‘  body  was  prepared  for  him,’  chap.  x.  5.  But  it  was  not  the 
work  of  a  man  by  one  offering,  and  that  of  himself,  to  expiate 
the  sins  of  the  whole  church,  and  for  ever  to  perfect  them  that 
are  sanctified,  which  he  did,  Heb.  x.  14.  1  God  was  to  pur¬ 

chase  his  church  with  his  own  blood,’  Acts  xx.  28.  But  this 
also  I  have  spoken  to  at  large  elsewhere. 

This  is  the  sum  of  what  we  plead  for.  We  can  have  no 
due  consideration  of  the  offices  of  Christ,  can  receive  no  benefit 
by  them,  nor  perform  any  act  of  duty  with  respect  unto  them, 
or  any  of  them,  unless  faith  in  his  divine  person  be  actually 
exercised  as  the  foundation  of  the  whole.  For  that  is  it 
whence  all  their  glory,  power,  and  efficacy  are  derived. 
Whatever  therefore  we  do  with  respect  unto  his  rule,  what¬ 
ever  we  receive  by  the  communication  of  his  Spirit  and  grace, 
whatever  we  learn  from  his  word  by  the  teachings  of  his 
Spirit,  whatever  benefit  we  believe,  expect,  and  receive  by  his 
sacrifice  and  intercession  on  our  behalf,  our  faith  in  them  all, 
and  concerning  them  all,  is  terminated  on  his  divine  person. 
The  church  is  saved  by  his  offices,  because  they  are  his. 
This  is  the  substance  of  the  testimony  given  concerning  him, 
by  God  even  the  Father,  1  John  v.  10,  11.  ‘  This  is  the  wit¬ 

ness  that  God  hath  testified  concerning  his  Son,  that  God  hath 
mven  unto  us  eternal  life,  and  this  life  is  in  his  Son.’  Eter- 
nal  life  is  given  unto  us,  as  it  was  wrought  out  and  procured 
by  the  mediation  of  Christ  on  our  behalf.  But  yet  in  him  it 
was  originally,  and  from  him  do  we  receive  it  in  the  discharge 

18 


138 


THE  FAITH  OF  THE  CHURCH 


of  his  office ;  for  this  life  is  in  the  Son  of  God.  Hence  it  is 
that  all  those  by  whom  the  divine  person  of  Christ  is  denied, 
are  forced  to  give  such  a  description  of  his  offices,  as  that  it  is 
utterly  impossible  that  the  church  should  be  saved  by  the  dis¬ 
charge  of  them. 


CHAP.  VIII. 

THE  FAITH  OF  THE  CHURCH  UNDER  THE  OLD  TESTAMENT, 
IN  AND  CONCERNING  THE  PERSON  OF  CHRIST. 

A  brief  view  of  the  faith  of  the  church  under  the  Old 
Testament,  concerning  the  divine  person  of  Christ,  shall  close 
these  discourses,  and  make  way  for  those  that  ensue,  wherein 
our  own  duty  with  respect  thereunto  shall  be  declared. 

That  the  faith  of  all  believers  from  the  foundation  of  the 
world  had  a  respect  unto  him,  I  shall  afterwards  demonstrate  ; 
and  to  deny  it,  is  to  renounce  both  the  Old  Testament  and  the 
New.  Bat  that  this  faith  of  theirs  did  principally  respect  his 
person,  is  what  shall  here  be  declared.  Therein  they  knew  was 
laid  the  foundation  of  the  counsels  of  God  for  their  deliverance, 
sanctification,  and  salvation  ;  otherwise  it  was  but  little  they 
clearly  understood  of  his  office,  or  the  way  whereby  he  could 
redeem  the  church. 

The  Apostle  Peter,  in  the  confession  he  made  of  him,  Mntth. 
xvi.  16.  exceeded  the  faith  of  the  Old  Testament  in  this,  that  he 
applied  the  promise  concerning  the  Messiah  unto  that  indi¬ 
vidual  person  ;  ‘  Thou  art  Christ,  the  Son  of  the  living  God  he 
that  was  to  be  the  Redeemer  and  Saviour  of  the  church.  How- 
beit,  Peter  then  knew  little  of  the  way  and  manner  whereby  he 
was  principally  so  to  be  ;  and  therefore  when  he  began  to  de¬ 
clare  them  unto  his  disciples,  namely,  that  they  should  be  by 
his  death  and  sufferings,  he  in  particular  was  notable  to  comply 
with  it,  but,  saith  he,  { Master,  that  be  far  from  thee,’  ver.  22. 


CONCERNING  THE  PERSON  OF  CHRIST. 


139 


As  flesh  and  blood,  that  is,  his  own  reason  and  understanding, 
did  not  reveal  or  declare  him  unto  Peter  to  be  the  Christ,  the 
Son  of  the  living  Cod,  but  the  Father  which  is  in  heaven ;  so 
he  stood  in  need  of  fresh  assistance  from  the  same  A1  mighty- 
hand,  to  believe  that  he  should  redeem  and  save  his  church  by 
his  death.  And  therefore  he  did  refuse  the  external  revelation 
and  proposition  of  it,  though  made  by  Christ  himself,  until  he 
received  internal  aid  from  above.  And  to  suppose  that  we  have 
faith  now  in  Christ  or  his  death,  on  any  other  terms,  is  an  evi¬ 
dence  that  we  have  no  faith  at  all. 

Wherefore  the  faith  of  the  saints  under  the  Old  Testament 
did  principally  respect  the  person  of  Christ,  both  what  it  was, 
and  what  it  was  to  be  in  the  fulness  of  time,  when  he  was  to 
become  the  Seed  of  the  woman.  What  his  especial  work  was 
to  be,  and  the  mystery  of  the  redemption  of  the  church  there¬ 
by,  they  referred  unto  his  own  wisdom  and  grace  ;  only  they 
believed,  that  by  him  they  should  be  saved  from  the  hand  of  all 
their  enemies,  or  all  the  evil  that  befel  them  on  the  account  of 
the  first  sin  and  apostacy  from  God. 

God  gave  them  indeed  representations  and  prefigurations  of 
his  office  and  work  also.  He  did  so  by  the  high  priest  of  the 
law,  the  tabernacle,  with  all  the  sacrifices  and  services  there¬ 
unto  belono-inof.  All  that  Moses  did  as  a  faithful  servant  in  the 
house  of  God,  was  but  a  1  testimony  of  those  things  which  were 
afterwards  to  be  declared,’  Heb.  iii.  5.  Howbeit,  the  Apostle 
tells  us  that  all  those  things  had  but  a  ‘  shadow  of  good  things 
to  come,  and  not  the  very  image  of  the  things  themselves,’  Heb. 
x.  1.  And  although  they  are  now  to  us  full  of  light  and  in¬ 
struction,  evidently  expressing  the  principal  works  of  Christ’s 
mediation,  yet  were  they  not  so  unto  them.  For  the  vail  is 
now  taken  off  from  them  in  their  accomplishment,  and  a  decla¬ 
ration  is  made  of  the  counsels  of  God  in  them  by  the  gospel. 
The  meanest  believer  may  now  find  out  more  of  the  work  of 
Christ  in  the  types  of  the  Old  Testament,  than  any  prophets  or 
wise  men  could  have  done  of  old.  Therefore  they  always  ear¬ 
nestly  lono-ed  for  their  accomplishment;  that  the  day  might 
break,  and  the  shadows  flee  away  by  the  rising  of  the  Sun 
of  righteousness  with  healing  in  his  wings.  But  as  unto  his 


/ 


140 


T*IE  FAITH  OF  THE  CHURCH 


person,  they  had  glorious  revelations  concerning  it,  and  their 
faith  in  him  was  the  life  of  all  their  obedience. 

The  first  promise,  which  established  a  new  intercourse  be¬ 
tween  God  and  man,  was  concerning  his  incarnation,  that  he 
‘  should  be  the  Seed  of  the  woman,’  Gen.  iii.  16.  that  is,  that  the 
Son  of  God  should  be  ‘  made  of  a  woman,  made  under  the  law,’ 
Gal.  iv.  4.  From  the  giving  of  that  promise,  the  faith  of  the 
whole  church  was  fixed  on  him,  whom  God  would  send  in  our 
nature,  to  redeem  and  save  them.  Other  way  of  acceptance 
with  him  there  was  none  provided,  none  declared,  but  only  by 
faith  in  this  promise.  The  design  of  God  in  this  promise,  which 
was  to  reveal  and  propose  the  only  way,  which  in  his  wisdom 
and  grace  he  had  prepared  for  the  deliverance  of  mankind  from 
the  state  of  sin  and  apostacy  whereunto  they  were  cast,  with 
the  nature  of  the  faith  and  obedience  of  the  church,  will  not 
ndmit  of  any  other  way  of  salvation,  but  only  faith  in  him  who 
was  thus  promised  to  be  a  Saviour.  To  suppose  that  men 
might  fall  off  from  faith  in  God  by  the  revelation  of  himself  in 
this  promise,  and  yet  be  saved  by  attending  to  instructions  given 
by  the  works  of  creation  and  providence,  is  an  imagination  that 
will  no  longer  possess  the  minds  of  men,  than  whilst  they  are 
ignorant  of,  or  do  forget  what  it  is  to  believe  and  to  be  saved. 

The  great  promise  made  unto  Abraham  was,  that  he  should 
take  his  seed  upon  him,  in  whom  all  the  nations  of  the  earth 
should  be  blessed,  Gen.  xii.  3.  chap.  xv.  18.  chap.  xxii.  18. 
which  promise  is  explained  by  the  Apostle,  and  applied  unto 
Christ,  Gal.  iii.  10.  Hereon  *  Abraham  believed  on  the  Lord, 
and  it  was  counted  unto  him  for  righteousness,’  Gen.  xv.  6. 
For  he  saw  the  day  of  Christ  and  rejoiced,  John  viii.  56. 

The  faith  that  Jacob  instiueted'  his  sons  in,  was,  that  ‘the 
Shiloh  should  come,  and  unto  him  should  be  the  gathering  of 
the  nations,’  Gen.  xlix.  10.  Job’s  faith  was,  that  his  ‘  Redeem¬ 
er  was  the  living  One,  and  that  he  should  stand  on  the  earth 
in  the  latter  days,’  Job  xix.  25. 

The  revelations  made  unto  David  principally  concerned  his 
person  and  the  glory  thereof,  see  Psal.  ii.  xlv.  Ixviii.  1  xxii .  cx. 
cxviii.  especially  Psal.  xlv.  and  the  lxxii.  compared,  which  give 
an  account  of  their  apprehensions  concerning  him, 


CONCERNING  THE  PERSON  OP  CHRIST. 


141 


The  faith  of  Daniel  was,  that  God  would  ‘  shew  mercy  for 
the  Lord’s  sake,’  Dan.  ix.  17.  and  of  all  the  prophets ;  that  the 
1  Redeemer  should  come  to  Zion,  and  unto  them  that  turn  from 
transgression  in  Jacob,’  Isa.  lix.  20. 

Of  the  same  nature  were  all  his  personal  appearances  under 
the  Old  Testament,  especially  that  most  illustrious  representa¬ 
tion  made  of  him  unto  the  prophet  Isaiah,  chap.  vi.  And  the 
glorious  revelation  of  his  name,  chap.  ix.  6. 

It  is  true,  that  both  these  and  other  prophets  had  revelations 
concerning  his  sufferings  also.  For  1  the  Spirit  of  Christ  that 
was  in  them,  testified  beforehand  of  his  sufferings,  and  the  glory 
that  should  ensue,’  1  Pet.  i.  11.  an  illustrious  testimony  where- 
unto  we  have  given  us,  Psal.  xxii.  and  Isa.  liii.  Nevertheless 
their  conceptions  concerning  them  were  dark  and  obscure.  It 
was  his  person  that  their  faith  principally  regarded.  Thence 
were  they  filled  with  desires  and  expectations  of  his  coming, 
or  his  exhibition  and  appearance  in  the  flesh.  With  renewed 
promises  hereof  did  God  continually  refresh  the  church  in  its 
straits  and  difficulties.  And  hereby  did  God  call  off  the  body 
of  the  people  from  trusl  ip  themselves,  or  boasting  in  their  pre¬ 
sent  privileges,  which  they  were  exceedingly  prone  unto. 

In  process  of  time,  this  faith,  which  wrought  effectually  in 
the  church  of  Israel,  degenerated  into  a  lifeless  opinion  that 
proved  the  ruin  of  it.  Whilst  they  really  lived  in  the  faith  of 
him  as  the  Saviour  and  Redeemer  of  the  church  from  all  its 
spiritual  adversaries,  as  he  who  was  to  make  an  end  of  sin,  and 
bring  in  everlasting  righteousness,  unto  whom  all  their  present 
ordinances  were  subservient  and  directive  ;  all  grace,  love,  zeal, 
and  patient  waiting  for  the  accomplishment  of  the  promise, 
flourished  among  them.  But  in  process  of  time  growing  car^ 
nal,  trusting  in  their  own  righteousness,  and  the  privileges 
which  they  had,  by  the  law,  their  faith  concerning  the  person 
of  Christ  degenerated  into  a  corrupt,  obstinate  opinion,  that  he 
should  be  only  a  temporal  king  and  deliverer;  but  as  unto 
righteousness  and  salvation,  they  were  to  trust  unto  themselves 
and  the  law.  And  this  prejudicate  opinion,  being  indeed  a  re^ 
nunciation  of  all  the  grace  of  the  promises  of  God,  proved  their 
Utter  ruin.  For  when  he  came  in  the  flesh,  after  so  many  ages, 


142  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST; 

filled  lip  with  continued  expectations,  they  rejected  and  despised 
him  as  one  that  had  neither  form  nor  comeliness,  for  which  he 
should  be  desired.  So  doth  it  fall  out  in  other  churches.  That 
which  was  faith,  truly  spiritual  and  evangelical  in  their  first 
planting,  becomes  a  lifeless  opinion  in  succeeding  ages.  The 
same  truths  are  still  professed,  but  that  profession  springs  not 
from  the  same  causes,  nor  doth  it  produce  the  same  effects  in 
the  hearts  and  lives  of  men.  Hence,  in  process  of  time,  some 
churches  continue  to  have  an  appearance  of  the  same  body 
which  they  were  at  first,  but  being  examined,  are  like  a  lifeless, 
breathless  earcase  ;  wherein  the  animating  spirit  of  grace  doth 
not  dwell.  And  then  is  any  church,  as  it  was  with  that  of  the 
Jews,  nigh  to  destruction,  when  it  corrupts  formerly  professed 
truths,  to  accommodate  them  unto  the  present  lusts  and  incli¬ 
nations  of  men. 


CHAP.  IX. 

HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  ;  THE  NATURE 

AND  CAUSES  OF  IT. 

Many  other  considerations  of  the  same  nature  with  those  fore¬ 
going,  relating  unto  the  glory  and  honour  of  the  person  of 
Christ,  may  be  taken  from  all  the  fundamental  principles  of 
religion.  And  our  duty  it  is  in  them  all,  to  ‘  consider  the  apos¬ 
tle  and  high  priest  of  our  profession,  the  author  and  finisher  of 
our  faith.’  I  shall  not  insist  on  more,  but  proceed  unto  those 
principles  of  truth  which  are  immediately  directive  of  our  duty 
towards  him;  without  diligent  attendance  whereunto,  we  do 
but  in  vain  bear  the  name  of  Christians.  And  the  substance 
of  what  is  designed  may  be  included  in  the  following  assertion  : 

The  glory,  life,  and  power  of  Christian  religion,  as  Christian 
religion,  and  as  seated  in  the  souls  of  men,  wfith  all  the  acts  and 
duties  which  properly  belong  thereunto,  and  are  therefore  pecu¬ 
liarly  Christian,  and  all  the  benefits  and  privileges  we  receive 


THE  NATURE  AND  CAUSES  OF  IT. 


143 


by  it,  or  by  virtue  of  it,  with  the  whole  of  the  honour  and  glory 
that  arise  unto  God  thereby,  have  ail  of  them  their  formal  na¬ 
ture  and  reason,  from  their  respect  and  relation  unto  the  person 
of  Christ;  nor  is  he  a  Christian  who  is  otherwise  minded. 

In  the  confirmation  hereof,  it  will  appear  what  judgment 
ought  to  be  passed  on  that  inquiry,  which,  after  the  uninterrupt¬ 
ed  profession  of  the  Catholic  church  for  so  many  ages  of  a  faith 
unto  the  contrary,  is  begun  to  be  made  by  some  amongst  us ; 
namely,  of  what  use  is  the  person  of  Christ  in  religion?  For 
it  proceeds  on  this  supposition,  and  is  determined  accordingly, 
that  there  is  something  in  religion  wherein  the  person  of  Christ 
is  of  no  use  at  all.  A  vain  imagination,  and  such  as  is  de¬ 
structive  unto  the  whole  real  intercourse  between  God  and  man, 
by  the  one  and  only  Mediator. 

The  respect  which  we  have  in  all  acts  of  religion  unto  the 
person  of  Christ,  may  be  reduced  unto  these  four  heads  :  (1.) 
Honour.  (2.)  Obedience.  (3.)  Conformity.  (4.)  The  use  we 
make  of  him,  for  the  attaining  and  receiving  of  all  gospel  privi¬ 
leges,  all  grace  and  glory.  And  hereunto  the  whole  of  our  re¬ 
ligion,  as  it  is  Christian  or  evangelical,  may  be  reduced. 

First,  The  person  of  Christ  is  the  object  of  divine  honourand 
worship.  The  formal  object  and  reason  hereof  is  the  divine 
nature,  and  its  essential  infinite  excellencies.  For  they  are  no¬ 
thing  but  that  respect  unto  the  divine  Being,  which  is  due  unto 
it  from  all  rational  creatures  regulated  by  revelation,  and  en¬ 
forced  by  divine  operations.  Wherefore  the  person  of  Christ 
is  primarily  the  object  of  divine  honour  and  worship,  upon  the 
account  of  his  divine  nature  and  excellencies.  And  those  who, 
denying  that  nature  in  him,  do  yet  pretend  to  worship  him 
with  divine  and  religious  adoration,  do  but  worship  a  golden 
calf  of  their  own  setting  up  for  a  Christ,  who  is  not  over  all, 
God  blessed  for  ever,  is  not  better.  And  it  implies  a  contradic¬ 
tion,  that  any  creature  should,  on  any  account,  be  the  immedi¬ 
ate  proper  object  of  divine  worship  ;  unless  the  divine  essential 
excellencies  be  communicated  unto  it,  or  transfused  into  it, 
whereby  it  would  cease  to  be  a  creature.  For  that  worship  is 
nothing  but  the  ascription  of  divine  excellencies  unto  what  is 
so  worshipped. 


144  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  J 

But  we  now  consider  the  Lord  Christ,  in  his  whole  entire 
person,  the  Son  of  God  incarnate,  God  manifest  in  the  flesh. 
His  infinite  condescension  in  the  assumption  of  our  nature,  did 
no  way  divest  him  of  his  divine  essential  excellencies.  For  a  time 
they  were  shadowed  and  veiled  thereby,  from  the  eyes  of  men  ; 
when  he  made  himself  of  no  reputation,  and  took  on  him  the 
form  of  a  servant.  But  he  eternally  and  unchangeably  con¬ 
tinued  ‘in  the  form  of  God,  and  thought  it  no  robbery  to  be 
equal  unto  him,’  Phil.  ii.  6,  7.  He  can  no  more  really  and  es¬ 
sentially,  by  any  act  of  condescension  or  humiliation,  cease  to 
be  God,  than  God  can  cease  to  be.  Wherefore  his  being  clothed 
with  our  nature,  derogates  nothing  from  the  true  reason  of  di¬ 
vine  worship  due  unto  him,  but  adds  an  effectual  motive  unto 
it.  He  is  therefore  the  immediate  object  of  all  duties  of  re¬ 
ligion,  internal  and  external.  And  in  the  dispensation  of  God 
towards  us,  none  of  them  can  be  performed  in  a  due  manner 
without  a  respect  unto  him. 

This,  then,  in  the  first  place,  is  to  be  confirmed  ;  namely,  that 
all  divine  honour  is  due  unto  the  Son  of  God  incarnate,  that  is, 
the  person  of  Christ. 

John  v.  23.  It  is  the  will  of  the  Father,  ‘  That  all  men  should 
honour  the  Son,  even  as  they  honour  the  Father.  He  that  ho- 
noureth  not  the  Son,  honoureth  not  the  Father  that  sent  him.’ 
Some  considerations  on  this  divine  testimony  will  confirm  our 
position.  It  is  of  the  Son  incarnate  that  these  words  are  spoken  ; 
as  all  judgment  was  committed  unto  him  by  the  Father,  as  he 
was  sent  by  him,  ver.  22.  that  is,  of  the  whole  person  of  Christ 
in  the  exercise  of  his  mediatory  office.  And  with  respect  here¬ 
unto  it  is  that  the  mind  of  God  is  peculiarly  revealed.  The 
way  whereby  God  manifesteth  his  will,  that  all  men  should  thus 
honour  the  Son  as  they  honour  the  Father,  is  by  committing 
all  power,  authority,  and  judgment  unto  him  ;  ver.  20,  21,  22. 
‘  For  the  Father  loveth  the  Son,  and  sheweth  him  all  things 
that  himself  doth  ;  and  he  will  shew  him  greater  works  than 
these,  that  ye  may  marvel.  For  as  the  Father  raiseth  up  the 
dead,  and  quickeneth  them  ;  even  so  the  Son  quickeneth  whom 
he  will.  For  the  Father  judgeth  no  man  ;  but  hath  committed 
all  judgment  unto  the  Son.’  Not  that  these  things  are  the  for- 


THE  NATURE  AND  CAUSES  OF  IT. 


145 


mal  reason  and  cause  of  the  divine  honour  which  is  to  be  given 
him  ;  but  they  are  reasons  of  it,  and  motives  unto  it,  in  that 
they  are  evidences  of  his  being  the  Son  of  God. 

But  it  may  be  said,  what  need  is  there  that  the  Father  should 
so  interpose  an  act  of  his  will  and  sovereign  pleasure,  as  to  this 
honouring  of  the  Son,  seeing  the  whole  cause  and  reason  of 
this  divine  honour  is  the  divine  nature,  which  the  Son  is  no 
less  partaker  of  than  the  Father?  I  answer,  (1.)  He  doth  not 
in  this  command  intend  the  honour  and  worship  of  Christ  ab¬ 
solutely  as  God,  but  distinctly  as  the  Son,  which  peculiar  wor¬ 
ship  was  not  known  under  the  Old  Testament,  but  was  now 
declared  necessary  in  the  committing  all  power,  authority, 
and  judgment  unto  him.  This  is  the  honour  whereof  we  speak. 
(2.)  He  doth  it,  lest  any  should  conceive  that  he  was  now  sent 
of  the  Father,  and  that  in  the  form  of  a  servant,  this  honour 
should  not  be  due  unto  him.  And  the  world  was  then  far 
from  thinking  that  it  was  so,  and  many,  1  fear,  are  yet  of  the 
same  mind. 

He  is  therefore  to  be  honoured  by  us,  according  to  the  will  of 
God,  Kudu ?,  in  like  manner  as  we  honour  the  Father.  (1.)  With 
the  same  honour  ;  that  is,  divine,  sacred,  religious,  and  supreme. 
To  honour  the  Father  with  other  honour,  is  to  dishonour  him. 
When  men  design  to  give  glory  and  honour  to  God  which  is  not 
truly  divine,  it  is  idolatry.  For  this  honour  in  truth  is  nothing 
but  the  ascription  of  all  infinite  divine  excellencies  unto  him. 
Whereon  when  men  ascribe  unto  him  that  which  is  not  so, 
they  fall  into  idolatry  by  the  worship  of  their  own  imagina¬ 
tions.  So  was  it  with  the  Israelites  when  they  thought  to  have 
given  glory  to  God  by  making  a  golden  calf,  whereon  they 
proclaimed  a  feast  unto  Jehovah,  Exod.  xxxii.  5.  And  so  was 
it  with  the  heathens  in  all  their  images  of  God,  and  the  glory 
which  they  designed  to  give  him  thereby,  as  the  Apostle  de¬ 
clares,  Rom.  i.  23,  25.  This  is  one  kind  of  idolatry,  as  the 
other  is  the  ascribing  unto  creatures  any  thing  that  is  proper 
and  peculiar  unto  God,  any  divine  excellency.  And  we  do  not 
honour  God  the  Father  with  one  kind  of  honour,  and  the  Son 
with  another.  That  were  not  to  honour  the  Son  *a0o> f  as  we 
honour  the  Father,  but  in  a  way  infinitely  different  from  it. 

19 


146  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  ; 

(2.)  In  the  same  manner,  with  the  same  faith,  love,  reverence, 
and  obedience,  always,  in  all  things,  in  all  acts  and  duties  of 
religion  whatever.  This  distinct  honour  is  to  be  given  unto 
the  person  of  the  Son  by  virtue  of  this  command  of  the  Father, 
though  originally  on  the  account  of  his  oneness  in  nature  with 
the  Father.  And  our  duty  herein  is  pressed  with  the  highest  en¬ 
forcement  ;  ‘  He  that  honours  not  the  Son,  honours  not  the  Fa¬ 
ther.  He  who  denieth  the  Son  (herein)  hath  not  the  Father  : 
but  he  that  acknowledged!  the  Son  hath  the  Father  also,’  1 
John  ii.  23.  ‘  For  this  is  the  record,  that  God  hath  given  unto 

us  eternal  life,  and  this  life  is  in  the  Son.  He  that  hath  the 
Son,  hath  life,  and  he  that  hath  not  the  Son,  hath  not  life,7  chap, 
v.  11,  12.  If  we  are  wanting  herein,  whatever  we  pretend,  we 
do  not  worship  nor  honour  God  at  all. 

And  there  is  reason  to  give  this  caution ;  reason  to  fear  that 
this  great  fundamental  principle  of  onr  religion,  is,  if  not  dis¬ 
believed,  yet  not  much  attended  unto  in  the  world.  Many  who 
profess  a  respect  unto  the  divine  Being,  and  the  worship  there¬ 
of,  seem  to  have  little  regard  unto  the  person  of  the  Son  in  all 
their  religion.  For  although  they  may  admit  of  a  customary 
interposition  of  his  name  in  their  religious  worship  ;  yet  the 
same  distinct  veneration  of  him  as  of  the  Father,  they  seem  not 
to  understand,  or  to  be  exercised  in.  Howbeit,  all  the  accept¬ 
ance  of  our  persons  and  duties  with  God  depends  on  this  one 
condition,  1 that  we  honour  the  Son,  even  as  we  honour  the  Fa¬ 
ther.5  To  honour  the  Son  as  we  ought  to  honour  the  Father, 
is  that  which  makes  us  Christians,  and  which  nothing  else  will 
so  do. 

This  honour  of  the  person  of  Christ  may  be  considered  in 
the  duties  of  it,  wherein  it  doth  consist ;  and  in  the  principle,  life, 
or  spring  of  those  duties. 

The  duties  whereby  we  ascribe  and  express  divine  honour 
unto  Christ  may  be  reduced  unto  two  heads  :  i.  Adoration.  2. 
Invocation. 

1.  Adoration  is  the  prostration  of  soul  before  him  as  God, 
in  the  acknowledgment  of  his  divine  excellencies,  and  the  as¬ 
cription  of  them  unto  him.  It  is  expressed  in  the  Old  Testa¬ 
ment  by — humbly  to  bow  down  ourselves,  or  our  souls,  unto  God. 


THE  NATURE  AND  CAUSES  OF  IT. 


147 


The  LXX  renders  it  constantly  by  which  is  the  word 

used  in  the  New  Testament  unto  the  same  purpose.  The  La¬ 
tins  expressed  it  usually  by  adoro.  And  those  words,  though 
of  other  derivations,  are  of  the  same  signification  with  that  in  the 
Hebrew  ;  and  they  do  all  of  them  include  some  external  sign  of 
inward  reverence,  or  a  readiness  thereunto.  Hence  is  that  ex¬ 
pression,  ‘  He  bowed  down  his  head  and  worshipped,5  see  Psal. 
xcv.  6.  And  these  external  signs  are  of  two  sorts  :  (1.)  Such 
as  are  natural  and  occasional.  (2.)  Such  as  are  solemn,  stated, 
or  instituted.  1.  Of  the  first  sort  are  the  lifting  up  of  our  eyes 
and  hands  towards  heaven  upon  our  thoughts  of  him;  and 
sometimes  the  casting  down  of  our  whole  persons  before  him, 
which  deep  thoughts  with  reverence  will  produce.  2.  Outward 
instituted  signs  of  this  internal  adoration  are  all  the  ordinances 
of  evangelical  worship.  In  and  by  them  do  we  solemnly  pro¬ 
fess  and  express  our  inward  veneration  of  him.  Other  ways 
may  be  invented  to  the  same  purpose,  but  the  Scripture  knows 
them  not,  yea,  condemns  them.  Such  are  the  veneration  and 
adoration  of  the  pretended  images  of  him,  and  of  the  host,  as 
they  call  it,  among  the  Papists, 

This  adoration  is  due  continually  to  the  person  of  Christ, 
and  that  as  in  the  exercise  of  the  office  of  mediation.  It  is 
due  unto  him  from  the  whole  rational  creation  of  God.  So  is 
it  given  in  charge  unto  the  angels  above.  For  when  he 
brought  the  first-begotten  into  the  world,  he  said, — (worship  him 
all  ye  gods,  Psal.  xcvii.  7.)  Let  all  the  angels  of  God  worship 
him,  adore  him,  bow  down  before  him,  Heb.  i.  6.  See  our  ex¬ 
position  of  that  place  ;  the  design  of  the  whole  chapter  being 
to  express  the  divine  honour  that  is  due  unto  the  person  of 
Christ,  with  the  grounds  thereof.  This  is  the  command  given 
also  unto  the  church.  ‘He  is  thy  Lord,  and  worship  thou 
him,5  Psal  xlv.  11. 

A  glorious  representation  hereof,  whether  in  the  church 
above,  or  in  that  militant  here  on  the  earth,  is  given  us,  Rev. 
v.  6 — 14.  And  I  beheld,  and  lo,  in  the  midst  of  the  throne, 
and  of  the  four  living  creatures,  and  in  the  midst  of  the  elders, 
stood  a  Lamb  as  it  had  been  slain,  having  seven  horns  and  seven 
eyes,  which  are  the  seven  spirits  of  God  sent  forth  into  all  th@ 


148  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  ; 

earth.  And  he  came,  and  took  the  book  out  of  the  right  hand 
of  him  that  sat  upon  the  throne.  And  when  he  had  taken  the 
book,  the  four  beasts  and  four  and  twenty  elders  fell  down  be¬ 
fore  the  Lamb,  having  every  one  of  them  harps,  and  golden 
vials  full  of  odours  ;  which  are  the  prayers  of  saints.  And 
they  sung  a  new  song,  saying,  Thou  art  worthy  to  take  the 
book,  and  to  open  the  seals  thereof ;  for  thou  wast  slain,  and 
hast  redeemed  us  unto  God  by  thy  blood,  out  of  every  kindred, 
and  tongue,  and  people,  and  nation.  And  hast  made  us  unto 
our  God  kings  and  priests,  and  we  shall  reign  on  the  earth. 
And  I  beheld,  and  I  heard  the  voice  of  many  angels  round 
about  the  throne,  and  the  beasts,  and  the  elders,  and  the  num¬ 
ber  of  them  was  ten  thousand  times  ten  thousand,  and  thousands 
qf  thousands.  Saying,  with  a  loud  voice,  Worthy  is  the  Lamb 
that  was  slain,  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing.  And  every 
creature  which  is  in  heaven,  and  on  the  earth,  and  under  the 
earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them, 
heard  1,  saying,  Blessing,  honour,  glory,  and  power  be  unto 
him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever.  And  the  four  beasts  said,  Amen.  And  the  four  and 
twenty  elders  fell  down  and  worshipped  him  that  liveth  for 
ever  and  ever.  The  especial  object  of  divine  adoration,  the 
motives  unto  it,  and  the  nature  of  it,  or  what  it  consisteth  in, 
are  here  declared. 

1.  The  object  of  it  is  Christ,  not  separately,  but  distinctly 
from  the  Father,  and  jointly  with  him.  And  he  is  proposed, 
(l.)  As  having  fulfilled  the  work  of  his  mediation  in  his  in¬ 
carnation  and  oblation ;  as  a  Lamb  slain.  (2.)  In  his  glo¬ 
rious  exaltation — in  the  midst  of  the  throne  of  God.  The 
principal  thing  that  the  heathens  of  old  observed  concerning 
Christian  religion,  was,  that  in  it  praises  were  sung  to  Christ 
as  unto  God. 

2.  The  motives  unto  this  adoration  are  the  unspeakable 
benefits  which  we  receive  by  his  mediation  ;  ‘  Thou  art  wor¬ 
thy,  for  thou  wast  slain,  and  hast  redeemed  us  unto  God,’  &c. 
Herein  the  same  glory,  the  same  honour  is  ascribed  unto  him 
as  unto  God  the  Father  :  ‘  Blessing,  honour,  glory,  and  power, 


THE  NATURE  AND  CAUSES  OF  IT. 


149 


be  unto  him  that  sits  on  the  throne,  and  unto  the  Lamb  for 
ever  and  ever.’ 

3.  The  nature  of  this  adoration  is  described  to  consist  in 
three  things  :  (1.)  Solemn  prostration.  And  1  the  four  living 
creatures  said,  Amen.  And  the  four  and  twenty  elders  fell 
down  and  worshipped  him  that  liveth  for  ever  and  ever.’  So 
also  is  it  described,  chap.  iv.  10,  11.  (2.)  In  the  ascription  of 

all  divine  honour* and  glory ,  as  it  is  at  large  expressed,  ver.  11 
— 13.  (3.)  In  the  way  of  expressing  the  design  of  their  souls 

in  this  adoration,  which  is  by  their  praises  ;  they  sung  a  new 
song  ;  that  is,  of  praise,  for  so  are  all  those  psalms  which  have 
that  title  of  a  new  song.  And  in  these  things,  namely,  solemn 
prostration  of  soul  in  the  acknowledgment  of  divine  excel¬ 
lencies,  ascriptions  of  glory  and  honour,  with  praise,  doth  reli¬ 
gious  adoration  consist.  And  they  belong  not  unto  the  great 
holy  society  of  them  who  worship  above  and  here  below; 
whose  hearts  are  not  always  ready  unto  this  solemn  adoration 
of  the  Lamb,  and  who  are  not  on  all  occasions  exercised  there¬ 
in.  And  this  adoration  of  Christ  doth  differ  from  the  adora¬ 
tion  of  God  absolutely  considered,  and  of  God  as  the  Father, 
not  in  its  nature,  but  merely  on  the  account  of  its  especial  mo¬ 
tives.  The  principal  motive  unto  the  adoration  of  God  ab¬ 
solutely  considered,  is  the  work  of  creation,  the  manifestation 
of  his  glory  therein,  with  all  the  effects  of  his  power  and 
goodness  thereon  ensuing.  So  it  is  declared,  Rev.  iv.  8 — 11, 
c  Thou  art  worthy,  O  Lord,  to  receive  glory,  and  honour,  and 
power*,;  for  thou  hast  created  all  things,  and  for  thy  pleasure 
they  are  and  were  created.’  And  the  principal  motive  unto 
the  adoration  and  worship  of  God  as  the  Father,  is  that  eter¬ 
nal  love,  grace,  and  goodness,  which  he  is  the  fountain  of  in 
a  peculiar  manner,  Eph.  i.  4,  5.  But  the  great  motive  unto 
the  adoration  of  Christ,  is  the  work  of  redemption,  Rev.  v.  12, 
1  Worthy  is  the  Lamb  that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour,  and  glory,  and 
blessing.’  The  feason  whereof  is  given,  ver.  9,  10.  1  For 

thou  wast  slain,  and  hast  redeemed  us  unto  God  by  thy  blood, 
and  hast  made  us  unto  our  God  kings  and  priests.’  The  adora¬ 
tion  is  the  same,  ver.  13.  1  Blessing,  and  honour,  and  glory, 


r 

150  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST; 

and  power,  be  unto  him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb  for  evermore.’  But  the  immediate  motives  of  it  are 
different,  as  its  objects  are  distinct. 

Herein  no  small  part  of  the  life  of  Christian  religion  doth 
consist.  The  humbling  of  our  souls  before  the  Lord  Christ, 
from  an  apprehension  of  his  divine  excellencies,  the  ascription 
of  glory,  honour,  praise,  with  thanksgiving  unto  him,  on  the 
great  motive  of  the  work  of  redemption,  with” the  blessed  effects 
thereof,  are  things  wherein  the  life  of  faith  is  continually  exer¬ 
cised.  Nor  can  we  have  any  evidence  of  an  interest  in  that 
blessedness  which  consists  in  the  eternal  assignation  of  all  glo¬ 
ry  and  praise  unto  him  in  heaven,  if  we  are  not  exercised  unto 
this  worship  of  him  here  on  earth. 

2dly,  Invocation  is  the  second  general  branch  of  divine  ho¬ 
nour,  of  that  honour  which  is  due  and  paid  unto  the  Son,  as 
unto  the  Father.  This  is  the  first  exercise  of  divine  faith,  the 
breath  of  the  spiritual  life.  And  it  consisteth  in  two  things,  or 
hath  two  parts.  (1.)  An  ascription  of  all  divine  properties 
and  excellencies  unto  him  whom  we  invocate.  This  is  essen¬ 
tial  unto  prayer,  without  which  it  is  but  vain  babling.  Who¬ 
ever  cometh  unto  God  hereby,  must  believe  that  he  is,  and  that 
he  is  the  rewarder  of  them  that  diligently  seek  him.  (2.)  There 
is  in  it  also  a  representation  of  our  wills,  affections,  and  desires 
of  our  souls  unto  him  on  whom  we  call,  with  an  expectation  of 
being  heard  and  relieved,  by  virtue  of  his  infinitely  divine  ex¬ 
cellencies.  This  is  the  proper  acting  of  faith  with  respect  unto 
ourselves  ;  and  hereby  it  is  our  duty  to  give  honour  unto  the 
person  of  Christ. 

When  he  himself  died  in  the  flesh,  he  committed  his  depart¬ 
ed  soul  by  solemn  invocation  into  the  hands  of  his  Father,  Psal. 
xxxi.  5.  Luke  xxiii.  4.  <  Father,  into  thy  hands  I  commit 

my  spirit.5  And  to  evidence  that  it  is  the  will  of  God  that  we 
should  honour  the  Son,  as  we  honour  the  Father,  even  as  the 
Son  himself  in  his  human  nature,  who  is  our  example,  honour¬ 
ed  the  Father ;  he  who  first  died  in  the  faith  of  the  gospel  be¬ 
queathed  his  departing  soul  into  the  hands  of  Jesus  Christ  by 
solemn  invocation,  Acts  vii.  59.  1  They  stoned  Stephen,  so¬ 

lemnly  invocating,  and  saying,  Lord  Jesus,  receive  my  spirit. 


THE  NATURE  AND  CAUSES  OF  IT. 


151 


And  having  by  faith  and  prayer,  left  his  own  soul  safe  in  the 
hand  of  the  Lord  Jesus,  he  adds  one  petition  more  unto  him, 
wherewith  he  died,  1  Lord,  lay  not  this  sin  to  their  charge,1  ven 
60.  Herein  did  he  give  divine  honour  unto  Christ  in  the  espe¬ 
cial  invocation  of  his  name,  in  the  highest  instances  that  can 
be  conceived.  In  his  first  request  wherein  he  committed  his 
departing  soul  into  his  hands,  he  ascribed  unto  him  divine  om¬ 
niscience,  omnipresence,  love,  and  power.  And  in  the  latter 
for  his  enemies,  divine  authority  and  mercy  to  be  exercised  in 
the  pardon  of  sin.  In  his  example  is  the  rule  established,  for 
the  especial  invocation  of  Christ  for  the  effects  of  divine  power 
and  mercy. 

Hence  the  Apostle  describeth  the  church  or  believers,  and 
distinguisheth  it,  or  them,  from  all  others,  by  the  discharge  of 
this  duty,  1  Cor.  i.  2.  £  With  all  that  call  on  the  name  of  our 

Lord  Jesus  Christ,  both  their  Lord  and  ours.’  To  call  on  the 
name  of  the  Lord  Jesus  expresseth  solemn  invocation  in  the 
way  of  religious  worship.  The  Jews  did  call  on  the  name  of 
God.  All  others  in  their  way  called  on  the  names  of  their  gods. 
This  is  that  whereby  the  church  is  distinguished  from  them  all ; 
it  calls  on  the  name  of  our  Lord  Jesus  Christ. 

He  requires,  that  as  we  believe  on  God,  that  is,  the  Father,  so 
we  should  believe  on  him  also,  and  therein  honour  the  Son, 
as  we  honour  the  Father,  John  xiv.  1.  The  nature  of  this 
faith,  and  the  manner  how  it  is  exercised  on  Christ,  we  shall 
declare  afterwards.  But  the  Apostle,  treating  of  the  nature  and 
efficacy  of  this  invocation,  affirms  that  we  ‘cannot  call  on  him 
in  whom  we  have  not  believed,’  Rom.  x.  14.  Whence  it  follows 
on  the  contrary,  that  he  on  whom  we  are  bound  to  believe,  on 
him  it  is  our  duty  to  call.  So  the  whole  Scripture  is  closed 
with  a  prayer  of  the  church  unto  the  Lord  Christ,  expressing 
their  faith  in  him — Even  so,  come,  Lord  Jesus,  Rom.  xxii.  20. 

There  is  not  any  one  reason  of  prayer,  not  any  one  motive 
unto  it,  not  any  consideration  of  its  use  or  efficacy,  but  render 
this  peculiar  invocation  of  Christ  a  necessary  duty.  Two  things 
in  general  are  required  to  render  the  duty  of  invocation  lawful 
and  useful.  First,  That  it  have  a  proper  object :  Secondly, 
That  it  have  prevalent  motives  and  encouragements  unto  it. 


152  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  ; 

These  in  concurrence  are  the  formal  reason  and  ground  of  all 
religious  worship  in  general*  and  of  prayer  in  particular.  So 
are  they  laid  down  as  the  foundation  of  all  religion,  Exod.  xx. 
2,  3.  { I  am  the  Lord  thy  God,’  that  is,  the  proper  object  of  all 

religious  worship  ;  1  which  brought  thee  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage,’  which  being  summarily 
and  typically  representative  of  all  divine  benefits,  temporal, 
spiritual,  and  eternal,  is  the  great  motive  thereunto.  The  want 
of  both  these  in  all  mere  creatures*  saints  and  angels,  makes  the 
invocation  of  them,  not  only  useless,  but  idolatrous.  But  they 
both  eminently  concur  in  the  person  of  Christ,  and  his  actings 
towards  us.  All  the  perfections  of  the  divine  nature  are  in  him, 
whence  he  is  the  proper  object  of  religious  invocation.  On  this 
account  when  he  acted  in  and  towards  the  church,  as  the  great 
Angel  of  the  covenant,  God  instructed  the  people  unto  all  reli¬ 
gious  observance  of  him  and  obedience  unto  him.  And  no 
motives  are  wanting  hereunto.  All  that  the  Lord  Christ  hath 
done  for  us,  and  all  the  principles  of  love,  grace,  compassion, 
and  power  from  whence  what  he  hath  so  done  did  proceed,  are 
all  of  this  nature.  And  they  are  accompanied  with  the  encou¬ 
ragement  of  his  relation  unto  us,  and  charge  concerning  us. 
Take  away  this  duty,  and  the  peculiar  advantage  of  Christian 
religion  is  destroyed. 

We  have  lived  to  see  the  utmost  extremes  that  Christian  re¬ 
ligion  can  divert  into.  Some  with  all  earnestness  do  press  the 
formal  invocation  of  saints  and  angels  as  our  duty.  And  some 
will  not  grant  that  it  is  lawful  for  us  so  to  call  on  Christ  him¬ 
self. 

The  Socinians  grant  generally  that  it  is  lawful  for  us  to 
call  on  Christ ;  but  they  deny  that  it  is  our  duty  at  any  time 
so  to  do.  But  as  they  own  that  it  is  not  our  duty,  so  on  their 
principles  it  cannot  be  lawful.  Denying  his  divine  person, 
they  leave  him  not  the  proper  object  of  prayer.  For  prayer 
without  an  ascription  of  divine  excellencies,  as  omniscience, 
omnipresence,  and  almighty  power  unto  him  whom  we  invo- 
cate,  is  but  vain  babling,  that  hath  nothing  of  the  nature  of 
true  prayer  in  it.  And  to  make  such  ascriptions  unto  him 
who  by  nature  is  not  God*  is  idolatrous. 


THE  NATURE  AND  CAUSES  OF  IT. 


153 


The  solemn  ordinary  worship  of  the  church,  and  so  of  pri¬ 
vate  believers,  in  the  families  and  closets,  is  under  an  especial 
directory  and  guidance.  For  the  person  of  the  Father,  as 
the  eternal  fountain  of  power,  grace,  and  mercy,  is  the  formal 
object  of  our  prayers,  unto  whom  our  supplications  are  direct¬ 
ed.  The  divine  nature,  absolutely  considered,  is  the  object 
of  natural  worship  and  invocation  ;  but  it  is  the  same  divine 
nature  in  the  person  of  the  Father,  that  is  the  proper  object 
of  evangelical  worship  and  invocation.  So  our  Saviour  hath 
taught  us  to  call  on  God  under  the  name  and  notion  of  a 
Father,  Matth.  vi.  9.  that  is,  his  God,  and  our  God,  his  Father, 
and  our  Father,  John,  xx.  17.  And  this  invocation  is  to  be, 
by  and  in  the  name  of  the  Son  Jesus  Christ,  through  the  aid 
of  the  Holy  Spirit,  fie  is  herein  considered  as  the  Mediator 
between  God  and  man,  as  the  Holy  Ghost  is  he  by  whom 
supplies  of  grace,  enabling  us  unto  the  acceptable  performance 
of  our  duties,  are  actually  communicated  unto  us.  This  is 
the  way  whereby  God  will  be  glorified.  This  is  the  mystery 
of  our  religion,  that  we  worship  God  according  to  the  econo¬ 
my  of  his  wisdom  and  grace,  wherein  he  doth  dispense  of 
himself  unto  us  in  the  persons  of  the  Father,  Son,  and  Spirit. 
Otherwise  he  will  not  be  honoured  or  worshipped  by  us. 
And  those  who  in  their  worship  or  invocation  do  attempt  an 
approach  unto  the  divine  nature  as  absolutely  considered,  with¬ 
out  respect  unto  the  dispensation  of  God  in  the  distinct  per¬ 
sons  of  the  holy  Trinity,  do  reject  the  mystery  of  the  gospel, 
and  all  the  benefits  of  it.  So  is  it  with  many.  And  not  a  few 
who  pretend  a  great  devotion  unto  God,  do  supply  other  things 
into  the  room  of  Christ,  as  saints  and  angels,  rejecting  also  the 
aids  of  the  Spirit  to  comply  with  imaginations  of  their  own, 
whose  assistance  herein  they  more  approve  of. 

But  this  is  the  nature  and  method  of  ordinary  solemn  evan¬ 
gelical  invocation.  So  it  is  declared,  Eph.  ii.  18.  ‘Through 
him  we  have  an  access  by  one  Spirit  unto  the  Father.’  It  is 
the  Father  unto  whom  we  have  our  access,  whom  we  pecu¬ 
liarly  invocate  ;  as  it  is  expressed,  chap.  iii.  14 — 16.  ‘  For  this 
cause  I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ,  of  whom  the  whole  family  in  heaven  and  earth  is 

20 


154  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  ; 

named,  that  he  would  grant  you,’  &c.  But  it  is  through  him, 
that  is,  by  Christ  in  the  exercise  of  his  mediatory  office,  that 
we  have  this  access  unto  the  Father  ;  we  ask  in  his  name,  and 
for  his  sake,  John  xiv.  13,  14.  chap.  xvi.  23,  24.  They  did 
so  of  old,  though  not  in  that  express  exercise  of  faith  which 
we  now  attain  unto,  Dan.  ix.  17.  ‘Hear,  O  Lord,  and  have 
mercy  for  the  Lord’s  sake.’  All  this  are  we  enabled  unto  by 
one  Spirit ;  through  the  aid  and  assistance  of  the  Spirit  of 
grace  and  supplication,  Rom.  viii.  26,  27.  So  that  prayer  is 
our  crying  ‘  Abba,  Father,  by  the  Spirit  of  the  Son,’  Gal.  iv.  6. 
This  is  farther  declared,  Heb.  iv.  15,  16.  chap.  x.  19,  20. 
Herein  is  the  Lord  Christ  considered,  not  absolutely  with  re¬ 
spect  unto  his  divine  person,  but  with  respect  unto  his  office, 
that  £  through  him  our  faith  and  hope  might  be  in  God,’  1  Pet. 
i.  20. 

Vvlierefore  it  being  our  duty,  as  hath  been  proved,  to  in- 
vocate  the  name  of  Christ  in  a  particular  manner,  and  this 
being  the  ordinary  solemn  way  of  the  worship  of  the  church, 
we  may  consider  on  what  occasions,  and  in  what  seasons, 
this  peculiar  invocation  of  Christ,  who  in  his  divine  person 
is  both  our  God  and  our  advocate,  is  necessary  for  us,  and 
most  acceptable  unto  him. 

1.  Times  of  great  distresses  in  conscience,  through  tempta¬ 
tions  and  desertions,  are  seasons  requiring  an  application  unto 
Christ  by  especial  invocation.  Persons  in  such  conditions, 
when  their  souls,  as  the  Psalmist  speaks,  are  overwhelmed  in 
them,  are  continually  solicitous  about  compassion  and  deliver¬ 
ance.  Some  relief,  some  refreshment  they  often  find  in  pity 
and  compassion  from  them  who  either  have  been  in  the  same 
condition  themselves,  or  by  Scripture  light  do  know  the  terror 
of  the  Lord  in  these  things.  When  their  complaints  are  des¬ 
pised,  and  their  troubles  ascribed  unto  other  causes  than  what 
they  are  really  sensible  of  and  feel  within  themselves,  as  is 
commonly  done  by  physicians  of  no  value,  it  is  an  aggravation 
of  their  distress  and  sorrow.  And  they  greatly  value  every  sin¬ 
cere  endeavour  for  relief,  either  by  counsel  or  prayer.  In  this 
state  and  condition  the  Lord  Christ  in  the  gospel  is  proposed 
as  full  of  tender  compassion,  as  he  alone  who  is  able  to  relieve 


THE  NATURE  AND  CAUSES  OF  IT. 


155 


them.  In  that  himself  hath  suffered  being  tempted,  he  is 
touched  with  a  feeling  of  our  infirmities,  and  knows  how  to 
have  compassion  on  them  that  are  out  of  the  way,  Heb.  ii.  18. 
chap.  iv.  15.  chap.  v.  6.  So  is  he  also,  as  he  alone  who  is  able 
to  succour,  to  relieve,  and  deliver  them.  ‘He  is  able  to  suc¬ 
cour  them  that  are  tempted,’  Heb.  ii.  18.  Hereon  they  are  drawn, 
constrained,  encouraged  to  make  applications  unto  him  by 
prayer,  that  he  would  deal  with  them  according  to  his  compas¬ 
sion  and  power.  This  is  a  season  rendering  the  discharge  of 
this  duty  necessary.  And  hereby  have  innumerable  souls  found 
consolation,  refreshment,  and  deliverance.  A  time  of  trouble 
is  a  time  of  the  especial  exercise  of  faith  in  Christ.  So  himself 
gives  direction,  John  xiv.  1.  ‘  Let  not  your*hearts  be  troubled, 

ye  believe  in  God,  believe  also  in  me.’  Distinct  actings  of  faith 
on  Christ,  are  the  great  means  of  supportment  and  relief  in 
trouble;  and  it  is  by  especial  invocation,  whereby  they  put 
forth  and  exert  themselves.  An  instance  hereof  as  unto  tempta¬ 
tion,  and  the  distress  wherewith  it  is  attended,  we  have  in  the 
Apostle  Paul.  He  had  a  thorn  in  the  flesh,  a  messenger  of  Sa¬ 
tan  to  buffet  him.  Both  expressions  declare  the  deep  sense  he 
had  of  his  temptation,  and  the  perplexity  wherewith  it  was  ac¬ 
companied.  ‘  For  this  cause  he  besought  the  Lord  thrice  that 
it  might  depart  from  him,’  2  Cor.  xii.  7,  8.  He  applied  himself 
solemnly  unto  prayer  for  its  removal,  and  that  frequently.  And 
it  was  the  Lord,  that  is,  the  Lord  Jesus  Christ,  unto  whom  he 
made  his  application.  For  so  the  name  of  the  Lord  is  to  be 
interpreted,  if  there  be  nothing  contrary  in  the  context,  as  the 
name  of  God,  is  of  the  Father,  by  virtue  of  that  rule,  1  Cor. 
viii.  6,  7.  ‘  To  us  there  is  one  God  the  Father,  and  one  Lord 

Jesus  Christ.’  And  it  is  evident  also  in  the  context.  The  an¬ 
swer  he  received  unto  his  prayer  was,  ‘  My  grace  is  sufficient 
for  thee,  for  my  power  is  made  perfect  in  weakness.’  And 
whose  power  that  was,  who  gave  him  that  answer,  he  declares 
in  the  next  words.  ‘  Most  gladly  therefore  will  I  glory  in  my 
weakness,  that  the  power  of  Christ  may  rest  upon  me  ;’  that  is, 
the  power  of  him  on  whom  he  called,  who  gave  him  that  an¬ 
swer,  ‘  My  power  is  made  perfect  in  weakness.’ 

2.  Times  of  gracious  discoveries  either  of  the  glory  of  Christ 


156  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST  ; 

in 'himself,  or  of  his  love  unto  us,  are  seasons  that  call  for  this 
duty.  The  glory  of  Christ  in  his  person  and  offices  is  always 
the  same.  And  the  revelation  that  is  made  of  it  in  the  Scrip¬ 
ture  varieth  not.  But  as  unto  our  perception  and  apprehension 
of  it,  whereby  our  hearts  and  minds  are  affected  with  it  in  an 
especial  manner,  there  are  apparent  seasons  of  it,  which  no  be¬ 
lievers  are  unacquainted  withal.  Sometimes  such  a  sense  of  it 
is  attained  under  the  dispensation  of  the  word,  wherein  as 
Christ  on  the  one  hand  is  set  forth  evidently  crucified  before 
our  eyes,  so  on  the  other  he  is  gloriously  exalted.  Sometimes 
jt  is  so  in  prayer,  in  meditation,  in  contemplation  on  him.  As 
an  ability  was  given  unto  the  bodily  sight  of  Stephen,  to  see 
upon  the  opening  of  the  heavens,  the  ‘glory  of  God,  and  Jesus 
standing  at  his  right  hand,’  Acts  vii.  56,  57.  so  he  opens  the 
vail  sometimes,  and  gives  a  clear  affecting  discovery  of  his  glory 
unto  the  minds  and  souls  of  believers  ;  and  in  such  seasons  are 
they  drawn  forth  and  excited  unto  invocation  and  praise.  So 
Thomas  being  surprised  with  an  apprehension  and  evidence  of 
his  divine  glory  and  power  after  his  resurrection,  (wherein  he 
was  declared  to  be  the  Son  of  God  with  power,  Rom.  i.  4.  cried 
unto  him,  ‘My  Lord,  and  my  God,5  John  xx.  28.)  ;  there  was 
in  his  words  both  a  profession  of  his  own  faith,  and  a  solemn  in¬ 
vocation  of  Christ.  When  therefore  we  have  real  discoveries 
of  the  glory  of  Christ,  we  cannot  but  speak  to  him,  or  of  him. 

‘  These  things  said  Isaiah,  when  he  saw  his  glory,  and  spake 
of  him,5  John  xii.  41.  And  Stephen  upon  a  view  of  it  in  the 
midst  of  his  enraged  enemies  testified  immediately,  ‘  I  see  the 
heavens  opened,  and  the  Son  of  man  standing  at  the  right  hand 
of  God.5  And  thereby  was  he  prepared  for  that  solemn  invo¬ 
cation  of  his  name,  which  he  used  presently  after,  ‘  Lord  Jesus 
receive  my  spirit,5  Acts  vii.  56,  59.  And  so  also  upon  his  ap¬ 
pearance  as  the  Lamb  to  open  the  book  of  prophecies,  wherein 
there  was  an  eminent  manifestation  of  his  glory,  seeing  none 
else  could  be  found  in  heaven  or  earth,  or  under  the  earth,  that 
was  able  to  open  the  book,  or  so  much  as  to  look  thereon,  Rev. 
v.  3.  ‘the  four  and  twenty  elders  fell  down  before  him,5  and 
presenting  all  the  prayers  of  the  saints,  ‘  sang  a  new  song  of 
praise  unto  him,5  ver.  8,  9,  10.  This  is  our  duty,  this  will  be 


THE  NATURE  AND  CAUSES  OF  IT. 


157 


our  wisdom,  upon  affecting  discoveries  of  the  glory  of  Christ; 
namely,  to  apply  ourselves  unto  him  by  invocation  or  praise  ; 
and  thereby  will  the  refreshment  and  advantage  of  them  abide 
upon  our  minds. 

So  is  it  also  as  unto  his  love.  The  love  of  Christ  is  always 
the  same,  and  equal  unto  the  church.  Howbeit  there  are  pecu¬ 
liar  seasons  of  the  manifestation  and  application  of  a  sense  of  it 
unto  the  souls  of  believers.  So  it  is  when  it  is  witnessed  unto 
them,  or  shed  abroad  in  their  hearts  by  the  Holy  Ghost.  Then 
is  it  accompanied  with  a  constraining  power,  to  oblige  us  to  live 
unto  him  who  died  for  us,  and  rose  again,  2  Cor.  v.  14,  15. 
And  of  our  spiritual  life  unto  Christ,  invocation  of  him  is  no 
small  portion.  And  this  sense  of  his  love  we  might  enjoy  more 
frequently  than  for  the  most  part  we  do,  were  we  not  so  much 
wanting1  unto  ourselves  and  our  own  concerns.  For  although 
it  be  an  act  of  sovereign  grace  in  God,  to  grant  it  unto  us,  and 
affect  us  with  it,  as  it  seems  good  unto  him  ;  yet  it  is  our  duty 
required  to  dispose  our  hearts  unto  its  reception.  Were  we 
diligent  in  casting  out  all  that  filthiness  and  superfluity  of 
naughtiness  which  corrupts  our  affections,  and  disposes  the 
mind  to  abound  in  vain  imaginations  ;  were  our  hearts  more 
taken  off  from  the  love  of  the  world,  which  is  exclusive  of  a 
sense  of  divine  love ;  did  we  more  meditate  on  Christ  and  his 
glory,  we  should  more  frequently  enjoy  these  constraining  visits 
of  his  love  than  now  we  do.  So  himself  expresseth  it,  Rev.  iii. 
20.  1  Behold  I  stand  at  the  door  and  knock  :  if  any  man  hear 

my  voice,  and  open  the  door,  I  will  come  in  unto  him,  and  sup 
with  him,  and  he  with  me.’  He  makes  intimation  of  his  love 
and  kindness  unto  us.  But  oft-times  we  neither  hear  his  voice 
when  he  speaks,  nor  do  open  our  hearts  unto  him.  So  do  we 
lose  that  gracious  refreshing  sense  of  his  love  which  he  express¬ 
eth  in  that  promise,  £I  will  sup  with  him,  and  he  shall  sup 
with  me.’  No  tongue  can  express  that  heavenly  communion 
and  blessed  intercourse  which  is  intimated  in  this  promise.  The 
expression  is  metaphorical,  but  the  grace  expressed  is  real,  and 
more  valued  than  the  whole  world,  by  all  that  have  experience 
of  it.  This  sense  of  the  love  of  Christ,  and  the  effect  of  it  in 
communion  with  him,  by  prayer  and  praises,  is  divinely  set 


158 


HONOUR  DUE  TO  THE  PERSON  OF  CHRIST) 


forth  in  the  hook  of  Canticles.  The  church  therein  is  repre¬ 
sented  as  the  spouse  of  Christ  ;  and  as  a  faithtul  spouse  she  is 
always  either  solicitous  about  his  love,  or  rejoicing  in  it.  And 
when  she  hath  attained  a  sense  of  it,  she  aboundeth  in  invoca¬ 
tion,  admiration,  and  praise.  So  doth  the  church  of  the  New 
Testament  upon  an  apprehension  of  his  love,  and  the  unspeaka¬ 
ble  fruits  of  it.  ‘  Unto  him  that  loveth  us,  and  washed  us  from 
our  sins  in  his  own  blood,  and  hath  made  us  kings  and  priests 
unto  God  and  his  Father,  to  him  be  glory  and  dominion  for 
ever  and  ever.  Amen,’  Rev.  i.  5,  6.  This  therefore  is  another 
season  that  calls  for  this  duty. 

3.  Times  of  persecution  for  his  name’s  sake,  and  for  the  pro¬ 
fession  of  the  gospel,  are  another  season  rendering  this  peculiar 
invocation  of  Christ  both  comely  and  necessary.  Two  things 
will  befal  the  minds  of  believers  in  such  a  season.  (1.)  That 
their  thoughts  will  be  greatly  exercised  about  him,  and  conver¬ 
sant  with  him.  They  cannot  but  continually  think  and  me¬ 
ditate  on  him  for  whom  they  suffer.  None  ever  suffered  perse¬ 
cution  on  just  grounds,  with  sincere  ends,  and  in  a  due  man¬ 
ner,  but  it  was  so  with  them.  The  invincible  reasons  they  have 
to  suffer  for  him,  taken  from  his  person,  love,  grace  and  autho¬ 
rity,  from  what  he  is  in  himself,  what  he  hath  done  for  them, 
and  what  account  of  all  things  is  to  be  given  unto  him,  do  con¬ 
tinually  present  themselves  unto  their  minds.  Wildernesses, 
prisons,  and  dungeons,  have  been  filled  with  thoughts  of 
Christ  and  his  love.  And  many  in  former  and  latter  ages 
have  given  an  account  of  their  communion  and  holy  inter¬ 
course  with  the  Lord  Christ  under  their  restraints  and  suffer¬ 
ings.  And  those  who  at  any  time  have  made  an  entrance  into 
such  a  condition,  will  all  of  them  give  in  the  testimony  of  their 
own  experience  in  this  matter.  (2.)  Such  persons  have  deep 
and  fixed  apprehensions  of  the  especial  concernment  which  the 
Lord  Christ  hath  in  them  as  unto  their  present  condition;  as 
also  of  his  power  to  support  them,  or  to  work  out  their  deliver¬ 
ance.  They  know  and  consider,  That  in  all  their  afflictions, 
he  is  afflicted,’  suffers  in  all  their  sufferings,  is  persecuted  in  all 
their  persecutions.  That  in  them  all  he  is  full  of  love,  pity, 
and  unspeakable  compassion  towards  them ;  that  his  grace  is 


THE  NATURE  AND  CAUSES  OF  IT. 


159 


sufficient  for  them,  that  his  power  shall  be  perfected  in  their 
weakness,  to  carry  them  through  all  their  sufferings  unto  his 
and  their  own  glory.  In  these  circumstances,  it  is  impossible 
for  them  who  are  under  the  conduct  of  his  Spirit,  not  to  make 
especial  applications  continually  unto  him,  for  those  aids  of 
grace,  for  those  pledges  of  love  and  mercy,  for  those  suppliesof 
consolation  and  spiritual  refreshments  which  their  condition 
calls  for.  Wherefore  in  this  state,  the  invocation  of  Christ  is 
the  refuge  and  sheet  anchor  of  the  souls  of  them  who  truly  be¬ 
lieve  in  him.  So  it  was  unto  all  the  holy  martyrs  of  old,  and 
in  later  ages. 

This  doctrine  and  duty  is  not  for  them  who  are  at  ease. 
The  afflicted,  the  tempted,  the  persecuted,  the  spiritually  dis¬ 
consolate  will  prize  it,  and  be  found  in  the  practice  of  it.  And 
all  those  holy  souls,  who  in  most  ages,  on  the  account  of  the 
profession  of  the  gospel,  have  been  reduced  unto  outwardly 
unrelievable  distresses,  have,  as  was  said,  left  their  testimony 
unto  this  duty,  and  the  benefits  of  it.  The  refreshment  which 
they  found  therein,  was  a  sufficient  balance  against  the  weight 
of  all  outward  calamities,  enabling  them  to  rejoice  under  them 
with  joy  unspeakable,  and  full  of  glory.  This  is  the  church’s 
reserve  against  all  the  trials  it  may  be  exercised  withal,  and  all 
the  dangers  whereunto  it  is  exposed.  Whilst  believers  have 
liberty  of  access  unto  him  in  their  supplications,  who  hath  all 
power  in  his  hand,  who  is  full  of  ineffable  love  and  compassion 
towards  them,  especially  as  suffering  for  his  sake,  they  are 
more  than  conquerors  in  all  their  tribulations. 

4.  When  we  have  a  due  apprehension  of  the  eminent  act¬ 
ings  of  any  grace  in  Christ  Jesus,  and  withal  a  deep  and  abid¬ 
ing  sense  of  our  own  want  of  the  same  grace,  it  is  a  season  of 
especial  application  unto  him  by  prayer  for  the  increase  of  it. 
All  graces  as  unto  their  habit  were  equal  in  Christ ;  they 
were  all  in  him  in  the  highest  degree  of  perfection.  And  every 
one  of  them  did  he  exercise  in  its  due  manner  and  measure  on 
all  just  occasions.  But  outward  causes  and  circumstances 
gave  opportunity  unto  the  exercise  of  some  of  them,  in  a  way 
more  eminent  and  conspicuous  than  others  were  exercised  in. 
For  instance,  such  were  his  unspeakable  condescension,  self- 


160  HONOUR  DUE  TO  THE  PERSON  OF  CHRIST) 

denial  and  patience  in  sufferings,  which  the  Apostle  unto  this 
purpose  insists  upon,  Phil.  ii.  5 — 8.  Now,  the  great  design  of 
all  believers  is  to  be  like  Jesus  Christ,  in  all  grace,  and  all  the 
exercise  of  it.  He  is  in  all  things  their  pattern  and  example. 
Wherefore  when  they  have  a  view  of  the  glory  of  any  grace  as  it 
was  exercised  in  Christ,  and  withal  a  sense  of  their  own  defect 
and  want  therein,  (conformity  unto  him  being  their  design,)  they 
cannot  but  apply  themselves  unto  him  in  solemn  invocation, 
for  a  farther  communication  of  that  grace  unto  them,  from  his 
stores  and  fulness.  And  these  things  mutually  promote  one 
another  in  us,  if  duly  attended  unto.  A  due  sense  of  our  own 
defect  in  any  grace,  will  further  us  in  the  prospect  of  the  glory 
of  that  grace  in  Christ.  And  a  view,  a  due  contemplation  of 
the  glorious  exercise  of  any  grace  in  him,  will  give  us  light  to 
discover  our  own  great  defect  therein,  and  want  thereof.  Un¬ 
der  a  sense  of  both,  an  immediate  application  unto  Christ  by 
prayer,  would  be  an  unspeakable  furtherance  of  our  growth  in 
grace,  and  conformity  unto  him.  Nor  can  there  be  any  more 
effectual  way  or  means  to  draw  supplies  of  grace  from  him,  to 
draw  water  from  the  wells  of  salvation.  When  in  an  holy  ad¬ 
miration  of,  and  fervent  love  unto  any  grace  as  eminently  ex¬ 
ercised  in  and  by  him,  with  a  sense  of  our  own  want  of  the 
same  grace,  we  ask  it  of  him  in  faith,  he  will  not  deny  it  unto 
us.  So  the  disciples,  upon  the  prescription  of  a  difficult  duty, 
unto  whose  due  performance  a  good  measure  of  faith  was  re¬ 
quired  ;  out  of  a  sense  of  the  albfulness  of  him  and  their  own 
defect  in  that  grace,  which  was  necessary  unto  the  peculiar  du¬ 
ty  there  prescribed,  immediately  pray  unto  him,  saying,  1  Lord, 
increase  our  faith,’  Luke  xvii.  5.  The  same  is  the  case  with 
respect  unto  any  temptation  that  may  befal  us,  wherewith  he 
was  exercised,  and  over  which  he  prevailed. 

5.  The  time  of  death,  whether  natural,  or  violent  for  his  sake, 
is  a  season  of  the  same  nature.  So  Stephen  recommended  his 
departing  soul  into  his  hands  with  solemn  prayer;  Lord  Jesus, 
said  he,  receive  my  spirit.  To  the  same  purpose  have  been  the 
prayers  of  many  of  his  faithful  martyrs  in  the  flames  and  under 
the  sword.  In  the  same  manner  doth  the  faith  of  innumerable 
holy  souls  work  in  the  midst  of  their  death-bed  groans.  And 


THE  NATURE  AND  CAUSES  OE  IT. 


161 


the  more  we  have  been  in  the  exercise  of  faith  on  him  in  our 
livesj  the  more  ready  will  it  be  in  the  approaches  of  death  to 
make  its  resort  unto  him  in  a  peculiar  manner.  And  it  may  be, 
other  instances  of  a  like  nature  may  be  given  unto  the  same 
purpose. 

An  answer  unto  an  inquiry  which  may  possibly  arise  from 
what  we  have  insisted  on,  shall  close  this  discourse.  For  where¬ 
as  the  Lord  Jesus  Christ  as  mediator  doth  intercede  with  the 
Father  for  us,  it  may  be  inquired,  Whether  we  may  pray  unto 
him,  that  he  would  so  intercede  on  our  behalf?  whether  this  be 
comprised  in  the  duty  of  invocation  or  prayer  unto  him? 

Answ.  (1.)  There  is  no  precedent  nor  example  of  any  such 
thing,  or  any  such  prayer  in  the  Scripture.  And  it  is  not 
safe  for  us  to  venture  on  duties  not  exemplified  therein.  Nor 
can  any  instance  of  a  necessary  duty  be  given,  of  whose  per¬ 
formance  we  have  not  an  example  in  the  Scripture. 

(2.)  In  the  invocation  of  Christ,  we  honour  the  Son,  even 
as  we  honour  the  Father.  Wherefore  his  divine  person  is 
therein  the  formal  object  of  our  faith.  We  consider  him  not 
therein  as  acting  in  his  mediatory  office  towards  God  for  us, 
but  as  he  who  hath  the  absolute  power  and  disposal  of  all  the 
good  things  we  pray  for.  And  in  our  invocation  of  him,  our 
faith  is  fixed  on  him,  and  terminated  on  his  person.  "But  as 
he  is  in  the  discharge  of  his  mediatory  office,  through  him 
‘our  faith  and  hope  is  in  God,’  1  Pet.  i.  21.  He  who  is  the 
Mediator,  or  Jesus  Christ  the  Mediator,  as  God  and  man  in 
one  person,  is  the  object  of  all  divine  honour  and  worship. 
His  person,  and  both  his  natures  in  that  person,  is  so  the  ob¬ 
ject  of  religious  worship.  This  is  that  which  we  are  in  the 
proof  and  demonstration  of.  Howbeit  it  is  his  divine  nature, 
and  not  his  discharge  of  the  office  of  mediation,  that  is  the 
formal  reason  and  object  of  divine  worship.  For  it  consists  in 
an  ascription  of  infinitely  divine  excellencies  and  properties 
unto  him  whom  we  so  worship.  And  to  do  this  on  any  ac¬ 
count  but  of  the  divine  nature,  is  in  itself  a  contradiction,  and 
in  them  that  do  it  idolatry.  Had  the  Son  of  God  never  been 
incarnate,  he  had  been  the  object  of  all  divine  worship.  And 
could  there  have  been  a  mediator  between  God  and  us,  who 

21 


162  THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 

was  not  God  also,  be  could  never  have  been  the  object  of  any 
divine  worship  or  invocation.  Wherefore  Christ  the  Media¬ 
tor,  God  and  man  in  one  person,  is  in  all  things  to  be  honour¬ 
ed,  even  as  we  honour  the  Father;  but  it  is  as  he  is  God 
equal  with  the  Father,  and  not  as  Mediator,  in  which  respect 
he  is  inferior  unto  him.  With  respect  unto  his  divine  person 
we  ask  immediately  of  himself  in  our  supplications  ;  as  he  is 
Mediator,  we  ask  of  the  Father  in  his  name.  The  different 
actings  of  faith  on  him,  under  the  same  distinction,  shall  be 
declared  in  the  next  chapter. 

V'"  .  '-t,  \  c  ‘  ■  /  '  "  *  - 


CHAP.  X. 

(  .  •  .  f 

THE  PRINCIPLE  OF  THE  ASSIGNATION  OF  DIVINE  HONOUR 
UNTO  THE  PERSON  OF  CHRIST,  IN  BOTH  THE  BRANCHES 
OF  IT  ;  WHICH  IS  FAITH  IN  HIM. 

The  principle  and  spring  of  this  assignation  of  divine  honour 
unto  Christ  in  both  the  branches  of  it,  is  faith  in  him.  And 
this  hath  been  the  foundation  of  all  acceptable  religion  in  the 
world  since  the  entrance  of  sin.  There  are  some  who  deny 
that  faith  in  Christ  was  required  from  the  beginning,  or  was 
necessary  unto  the  worship  of  God,  or  the  justification  and 
salvation  of  them  that  did  obey  him.  For  whereas,  it  must  be 
granted,  that  1  without  faith  it  is  impossible  to  please  God,’ 
which  the  Apostle  proves  by  instances  from  the  foundation  of 
the  world,  Heb.  xi.  They  suppose  it  is  faith  in  God  under  the 
general  notion  of  it,  without  any  respect  unto  Christ  that  is  in¬ 
tended.  It  is  not  my  design  to  contend  with  any,  nor  express¬ 
ly  to  confute  such  ungrateful  opinions,  such  pernicious  errors. 
Such  this  is,  which,  being  pursued  in  its  proper  tendency, 
strikes  at  the  very  foundation  of  Christian  religion.  For  it 
at  once  deprives  us  of  all  our  contribution  of  light  and  truth 
from  the  Old  Testament.  Somewhat  I  have  spoken  before  of 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  163 


the  faith  of  the  saints  of  old  concerning  him.  I  shall  now, 
therefore,  only  confirm  the  truth,  by  some  principles  which  are 
fundamental  in  the  faith  of  the  gospel. 

1st,  The  first  promise,  Gen.  iii.  15.  truly  called  npurcvavyaiov, 
was  revealed,  proposed,  and  given,  as  containing  and  express¬ 
ing  the  only  means  of  delivery  from  that  apostacy  from  God, 
with  all  the  effects  of  it,  under  which  our  first  parents  and 
all  their  posterity  were  cast  by  sin.  The  destruction  of  Satan 
and  his  work  in  his  introduction  of  the  state  of  sin,  by  a  Sa¬ 
viour  and  Deliverer,  was  prepared  and  provided  for  in  it. 
This  is  the  very  foundation  of  the  faith  of  the  church,  and  if 
it  be  denied,  nothing  of  the  economy  or  dispensation  of  God 
towards  it  from  the  beginning  can  be  understood.  The  whole 
doctrine  and  story  of  the  Old  Testament  must  be  rejected  as 
useless,  and  no  foundation  be  left  in  the  truth  of  God  for  the 
introduction  of  the  New  Testament. 

2dly,  It  was  the  person  of  Christ,  his  incarnation  and  me¬ 
diation,  that  were  promised  under  the  name  of  the  Seed  of 
the  woman,  and  the  work  he  should  do  in  breaking-  the  head 
of  the  serpent,  with  the  way  whereby  he  should  do  it,  in  suf¬ 
fering,  by  his  power.  The  accomplishment  hereof  was  in 
God’s  sending  his  Son  in  the  likeness  of  sinful  flesh,  in  the 
fulness  of  time,  made  under  the  law,  or  by  his  manifestation 
in  the  flesh,  to  destroy  the  works  of  the  devil.  So  is  this  pro¬ 
mise  interpreted,  Gal.  iii.  10.  chap.  iv.  4.  Heb.  ii.  14,  L5,  16. 
1  John  iii.  8.  This  cannot  be  denied,  but  upon  one  of  these 
two  grounds : 

(1.)  That  nothing  is  intended  in  that  divine  revelation,  but 
only  a  natural  enmity  that  is  between  mankind  and  serpents. 
But  this  is  so  foolish  an  imagination,  that  the  Jews  themselves, 
who  constantly  refer  this  place  to  the  Messiah,  are  not  guilty 
of.  All  the  whole  truth  concerning  God’s  displeasure  on  the 
sin  of  our  first  parents,  with  what  concerneth  the  nature  and 
consequents  of  that  sin,  is  everted  hereby.  And  whereas  the 
foundation  of  all  God’s  future  dealing  with  them  and  their  pos¬ 
terity  is  plainly  expressed  herein,  it  is  turned  into  that  which  is 
ludicrous,  and  of  very  little  concernment  in  human  life.  For 
such  is  the  enmity  between  mankind  and  serpents,  which  not 


164 


THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 


one  in  a  million  know  any  thing  of,  or  are  troubled  with.  This 
is  but  to  lay  the  axe  of  atheism  unto  all  religion  built  on  divine 
revelation.  Besides,  on  this  supposition  there  is  in  the  words 
not  the  least  intimation  of  any  relief,  that  God  tendered  unto 
our  parents  for  their  delivery  from  the  state  and  condition 
whereunto  they  had  cast  themselves  by  their  sin  and  apostacy. 
Wherefore  they  must  be  esteemed  to  be  left  absolutely  under 
the  curse,  as  the  angels  were  that  fell,  which  is  to  root  all  reli¬ 
gion  out  of  the  world.  For  amongst  them  who  are  absolutely 
under  the  curse  without  any  remedy,  there  can  be  no  more 
than  is  in  hell.  Or, 

(2.)  It  must  be,  because  some  other  way  of  deliverance  and 
salvation,  and  not  that  by  Christ,  is  here  proposed  and  promised. 
But  whereas  they  were  to  be  wrought  by  the  Seed  of  the  wo¬ 
man,  if  this  were  not  that  Christ  in  whom  we  do  believe,  there 
was  another  promised,  and  he  is  to  be  rejected.  And  this  is 
fairly  at  once  to  blot  out  the  whole  Scripture  as  a  fable.  For 
there  is  not  a  line  of  doctrinal  truth  in  it,  but  what  depends  on 
the  traduction  of  Christ  from  this  first  promise. 

3dly,  This  promise  was  confirmed,  and  the.'  way  of  the  deli¬ 
verance  of  the  church  by  virtue  of  it  declared  in  the  institution 
of  expiatory  sacrifices.  God  in  them,  and  by  them,  declared 
from  the  beginning,  ‘  that  without  shedding  of  blood,’  there  was 
no  remission;  that  atonement  for  sin  was  to  be  made  by  sub¬ 
stitution  and  satisfaction.  With  respect  unto  them  the  Lord 
Christ  was  called  the  Lamb  of  God,  even  as  he  took  away  the 
sins  of  the  world  by  the  sacrifice  of  himself,  John  i.  29.  For 
we  1  were  redeemed  with  the  precious  blood  of  Christ,  as  of  a 
Lamb  without  blemish  and  without  spot,’  I  Pet.  i.  19.  Where¬ 
in  the  holy  Spirit  refers  unto  the  institution  and  nature  of  sacri¬ 
fices  from  the  beginning.  And  he  is  thence  represented  in  hea¬ 
ven  as  a  1  Lamb  that  had  been  slain,’  Rev.  iv.  6.  the  glory  of 
heaven  arising  from  the  fruits  and  effects  of  his  sacrifice.  And 
because  of  the  representation  thereof  in  all  the  former  sacrifices, 
is  he  said  to  be  a  *  Lamb  slain  from  the  foundation  of  the  world,’ 
Rev.  xiii.  8. 

And  it  is  strange  to  me  that  any  who  deny  not  the  expiatory 
sacrifice  of  Christ,  should  doubt  whether  the  original  of  these 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  165 

sacrifices  were  of  divine  institution,  or  the  invention  of  men. 
And  it  is  so  amongst  others  for  the  reasons  ensuing  : 

L  On  the  supposition  that  they  were  of  men’s  finding  out 
and  voluntary  observation,  without  any  previous  divine  revela¬ 
tion,  it  must  be  granted  that  the  foundation  of  all  acceptable 
religion  in  the  world,  was  laid  in,  and  resolved  into  the  wisdom 
and  wills  of  men,  and  not  into  the  wisdom,  authority,  and  will 
of  God.  For  that  the  great  solemnity  of  religion,  which  was 
as  the  centre  and  testimony  of  all  its  other  duties,  did  consist 
in  these  sacrifices  even  before  the  giving  of  the  law,  will  not 
be  denied.  And  in  the  giving  of  the  law,  God  did  not  on 
this  supposition  confirm  and  establish  his  own  institutions 
with  additions  unto  them  of  the  same  kind,  but  set  his  seal  and 
approbation  unto  the  inventions  of  men.  But  this  is  contrary 
unto  natural  light,  and  the  whole  current  of  Scripture  revela¬ 
tions. 

2.  All  expiatory  sacrifices  were  from  the  beginning,  types 
and  representations  of  the  sacrifice  of  Christ,  whereon  all  their 
use,  efficacy,  and  benefit  among  men,  all  their  acceptance  with 
God,  did  depend.  Remove  this  consideration  from  them,  and 
they  were  as  irrational  a  service,  as  unbecoming  the  divine  na¬ 
ture,  as  any  thing  that  reasonable  creatures  could  fix  upon. 
They  are  to  this  day  as  reasonable  a  service  as  ever  they  were, 
but  that  only  their  respect  unto  the  sacrifice  of  Christ  is  taken 
from  them.  And  what  person  of  any  ordinary  understanding 
could  now  suppose  them  a  meet  service  whereby  to  glorify  the 
divine  nature  ?  Besides,  all  expiatory  sacrifices  were  of  the 
same  nature  and  of  the  same  use,  both  before  and  after  the  giv¬ 
ing  of  the  law.  But  that  all  those  afterwards  were  typical  of 
the  sacrifice  of  Christ,  the  Apostle  demonstrates  at  large  in  his 
epistle  unto  the  Hebrews.  The  inquiry,  therefore,  is,  Whether 
this  blessed  prefiguration  of  the  Lord  Christ  and  his  sacrifice, 
as  he  was  the  Lamb  of  God  taking  away  the  sins  of  the  world, 
was  an  effect  of  the  wisdom,  goodness,  and  will  of  God,  or  of 
the  wills  and  inventions  of  men  ?  And  let  it  be  considered 
also,  that  these  men  who  are  supposed  to  be  the  authors  of  this 
wonderful  representation  of  the  Lord  Christ  and  his  sacrifice, 
did  indeed  know  little  of  them,  or,  as  the  asserters  of  this  opL 


166  THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 

nion  imagine,  nothing  at  all.  To  suppose  that  those  who  knew 
no  more  of  Christ  than  they  could  learn  from  the  first  promise, 
which,  as  some  think,  was  nothing  at  all,  should  of  their  own 
heads  find  out  and  appoint  this  divine  service,  which  consisted 
only  in  the  prefiguration  of  him  and  his  sacrifice,  and  that  God 
should  not  only  approve  of  it,  but  allow  it  as  the  principal  means 
for  the  establishment  and  exercise  of  the  faith  of  all  believers 
for  4000  years,  is  to  indulge  thoughts  deviating  from  all  rules 
of  sobriety.  He  that  sees  not  a  divine  wisdom  in  this  institu¬ 
tion,  hath  scarce  seriously  exercised  his  thoughts  about  it. 
But  I  have  elsewhere  considered  the  causes  and  original  of 
these  sacrifices,  and  I  shall  not  therefore  farther  insist  upon 
them. 

4thly,  Our  first  parents,  and  all  their  holy  posterity,  did  be¬ 
lieve  this  promise,  or  did  embrace  it,  as  the  only  way  and 
means  of  their  deliverance  from  the  curse  and  state  of  sin,  and 
were  thereon  justified  before  God.  I  confess  we  have  not  infal¬ 
lible  assurance  of  any  who  did  so  in  particular,  but  those  who  are 
mentioned  by  name  in  Scripture,  as  Abel,  Enoch,  Noah,  and 
some  others.  But  to  question  it  concerning  others  also,  as  of 
our  first  parents  themselves,  is  foolish  and  impious.  This  is 
done  by  the  Socinians,  to  promote  another  design,  namely,  that 
none  were  justified  before  God  on  the  belief  of  the  first  promise, 
but  on  their  walking  according  to  the  light  of  nature,  and  their 
obedience  unto  some  especial  revelations  about  temporal  things  ; 
the  vanity  whereof  hath  been  before  discovered.  Wherefore 
our  first  parents^  and  their  posterity  did  so  believe  the  first  pro¬ 
mise,  or  they  must  be  supposed  either  to  have  been  kept  under 
the  curse,  or  else  to  have  had,  and  to  make  use  of,  some  other 
way  of  deliverance  from  it.  To  imagine  the  first  is  impious  ; 
for  the  Apostle  affirms  that  they  had  this  ‘  testimony  that  they 
pleased  God,5  Heb.  xi.  5.  Which  under  the  curse,  none  can 
do  ;  for  that  is  God’s  displeasure.  And  in  the  same  place  he 
confirms  their  faith,  and  justification  thereon,  with  a  cloud  of 
witnesses,  chap.  xii.  2.  To  affirm  the  latter  is  groundless. 
And  it  includes  a  supposal  of  the  relinquishment  of  the  wisdom, 
grace,  and  authority  of  God  in  that  divine  revelation,  for  men 
to  betake  themselves  to  none  knows  what.  .  For  that  there  was 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  1G7 


in  this  promise  the  way  expressed  which  God  in  his  wisdom 
and  grace  had  provided  for  their  deliverance,  we  have  proved 
before.  To  forsake  this  way,  and  to  betake  themselves  unto  any 
other,  whereof  he  had  made  no  mention  or  revelation  unto  them, 
was  to  reject  his  authority  and  grace. 

As  for  those  who  are  otherwise  minded,  it  is  incumbent  on 
them  directly  to  prove  these  three  things  : 

(1.)  That  there  is  another  way,  that  there  are  other  means 
for  the  justification  and  salvation  of  sinners,  than  that  revealed, 
declared,  and  proposed  in  that  first  promise.  And  when  this 
is  done,  they  must  shew  to  what  end,  on  that  supposition,  the 
promise  itself  was  given,  seeing  the  end  of  it  is  evacuated. 

(2.)  That  upon  a  supposition  that  God  had  revealed  in  the 
promise  the  way  and  means  of  our  deliverance  from  the  curse 
and  state  of  sin,  it  is  lawful  unto  men  to  forsake  it,  and  to  betake 
themselves  unto  another  way,  without  any  supernatural  reve¬ 
lation  for  their  guidance.  For  if  it  was  not,  their  relinquish¬ 
ment  of  the  promise  was  no  less  apostacy  from  God  in  the  re¬ 
velation  of  himself  in  a  way  of  grace,  than  the  first  sin  was,  as 
to  the  revelation  of  himself  in  the  works  of  nature.  Only  the 
one  revelation  was  by  inbred  principles,  the  other  by  external 
declaration,  nor  could  it  otherwise  be.  Or, 

(3.)  That  there  was  some  other  way  of  the  participation  of 
the  benefits  of  this  promise,  besides  faith  in  it,  or  in  him  who 
was  promised  therein ;  seeing  the  Apostle  hath  declared,  that 
no  promise  will  profit  them  by  whom  it  is  not  mixed  with 
faith,  Heb*  iv.  2.  Unless  these  are  plainly  proved,  which  they 
will  never  be,  whatever  men  declaim  about  universal  objective 
grace  in  the  documents  of  nature,  it  is  but  a  vain  imagination. 

5thly,  The  declaration  of  this  promise  before  the  giving  of 
the  law,  with  the  nature  and  ends  of  it,  as  also  the  use  of  sacri¬ 
fices  whereby  it  was  confirmed,  was  committed  unto  the  ordi¬ 
nary  ministry  of  our  first  parents  and  their  godly  posterity,  and 
the  extraordinary  ministry  of  the  prophets  which  God  raised 
up  among  them.  For  God  spake  of  our  redemption  by  Christ, 
by  the  ‘mouth  of  his  holy  prophets  from  the  beginning  of  the 
world,’  Luke  i.  70.  No  greater  duty  could  be  incumbent  on 
them  by  the  light  of  nature,  and  the  express  revelation  of  the 


168 


THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 


will  of  God,  than  that  they  should,  in  their  several  capacities, 
communicate  the  knowledge  of  this  promise  unto  all  in  whom 
they  were  concerned.  To  suppose  that  our  first  parents  who  re¬ 
ceived  this  promise,  and  those  unto  whom  they  first  declared 
it,  looking  on  it  as  the  only  foundation  of  their  acceptance  with 
God,  and  deliverance  from  the  curse,  were  negligent  in  the  de¬ 
claration  and  preaching  of  it,  is  to  render  them  brutish,  and 
guilty  of  a  second  apostacy  from  God.  And  unto  this  principle, 
which  is  founded  in  the  light  of  nature,  there  is  countenance 
given  by  revelation  also.  For  Enoch  did  prophesy  of  the  things 
which  were  to  accompany  the  accomplishment  of  this  promise* 
Jude  ver.  15.  And  Noah  was  a  preacher  of  the  righteousness 
to  be  brought  in  by  it,  2  Pet.  ii.  5.  as  he  was  an  heir  of  the  right¬ 
eousness  which  is  by  faith  in  himself,  Heb.  xi.  7. 

6thly,  All  the  promises  that  God  gave  afterwards  unto  the 
church  under  the  Old  Testament,  before  and  after  giving  the 
law,  all  the  covenants  that  he  entered  into  with  particular  per¬ 
sons,  or  the  whole  congregation  of  believers,  were  all  of  them 
declarations  and  confirmations  of  this  first  promise,  or  the  way 
of  salvation  by  the  mediation  of  his  Son,  becoming  the  Seed  of 
the  woman,  to  break  the  head  of  the  serpent,  and  to  work  out 
the  deliverance  of  mankind.  As  most  of  these  promises  were 
expressly  concerning  him,  so  all  of  them  in  the  counsel  of  God 
were  confirmed  in  him,  2  Cor.  i.  20.  And  as  there  are  depths 
in  the  Scripture  of  the  Old  Testament  concerning  him  which 
we  cannot  fathom  ;  and  things  innumerable  spoken  of  him  or 
in  his  person  which  we  conceive  not  ;  so  the  principal  design 
of  the  whole  is  the  declaration  of  him  and  his  grace.  And  it  is 
unprofitable  unto  them  who  are  otherwise  minded.  Sundry 
promises  concerning  temporal  things  were  on  various  occasions 
superadded  unto  this  great  spiritual  promise  of  life  and  grace. 
And  the  enemies  of  the  person  and  mediation  of  Christ,  do  con¬ 
tend  that  men  are  justified  by  their  faith  and  obedience  with 
respect  unto  those  particular  revelations,  which  were  only  con¬ 
cerning  temporal  things.  But  to  suppose  that  all  those  revela¬ 
tions  and  promises  were  not  built  upon,  and  resolved  into, 
did  not  include  in  them  the  grace  and  mercy  of  this  first  pro¬ 
mise,  is  to  make  them  curses  instead  of  blessings,  and  depriva- 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  169 


tions  of  that  grace  which  was  infinitely  better  than  what  on 
this  supposition  was  contained  in  them.  The  truth  is,  they 
were  all  additions  unto  it,  and  confirmations  of  it,  nor  had  any 
thing  of  spiritual  good  in  them,  but  upon  a  supposition  of  it.  In 
some  of  them  there  was  an  ampliation  of  grace  in  the  more  full 
declaration  of  the  nature  of  this  promise,  as  well  as  an  applica¬ 
tion  unto  their  persons  unto  whom  they  were  made.  Such  was 
the  promise  made  unto  Abraham,  which  had  a  direct  respect 
unto  Christ,  as  the  Apostle  proveth,  Gal.  iii.  4. 

Tthly,  Those  who  voluntarily,  through  the  contempt  of  God 
and  divine  grace,  fell  off  from  the  knowledge  and  faith  of  this 
promise,  whether  at  once  and  by  choice,  or  gradually  through 
the  love  of  sin,  were  in  no  better  condition  than  those  have 
been,  or  would  be,  who  have  so  fallen  off,  or  should  so  aposta¬ 
tize  from  Christian  religion  after  its  revelation  and  profession. 
And  although  this  proved  in  process  of  time,  both  before  and 
after  the  flood,  to  be  the  condition  of  the  generality  of  mankind, 
yet  it  was  in  vain  to  seek  after  the  means  of  salvation  among 
them,  who  had  voluntarily  rejected  the  only  way  which  God 
had  revealed  and  provided  for  that  end.  God  thereon  1  suffered 
all  nations  to  walk  in  their  own  ways,5  Acts  xiv.  16,  ‘winking 
at  the  times  of  their  ignorance,5  not  calling  them  to  repentance, 
chap.  xvii.  30. ;  yea,  he  gave  them  ‘  Up  unto  their  own  hearts’ 
lusts,  and  they  walked  in  their  own  counsels/  Psal.  lxxxi.  12. 
And  nothing  Can  be  more  derogatory  unto  the  wisdom  and  ho¬ 
liness  of  God,  than  to  imagine  that  he  would  grant  other  ways 
of  salvation  unto  them  who  had  rejected  that  only  one  which 
he  had  provided,  which  was  by  faith  in  Christ  as  revealed  in 
that  first  promise. 

8thly,  From  these  considerations,  which  are  all  of  them  un¬ 
questionable  principles  of  truth,  two  things  are  evident : 

(1.)  That  there  was  noway  of  the  justification  and  salvation 
of  sinners,  revealed  and  proposed  from  the  foundation  of  the 
world,  but  only  by  Jesus  Christ,  as  declared  in  the  first  promise. 

(2.)  That  there  was  no  way  for  the  participation  of  the  be¬ 
nefits  of  that  promise,  or  of  his  work  of  mediation,  but  by  faith  in 
him  as  so  promised.  There  was  therefore  faith  in  him  required 
from  the  foundation  of  the  world  ;  that  is,  from  the  entrance  of 

22 


170 


THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 


sin.  And  how  this  faith  respected  his  person  hath  been  before 
declared.  Now  faith  in  him,  as  promised  for  the  works  and 
ends  of  his  mediation,  and  faith  in  him  as  actually  exhibited, 
and  as  having  accomplished  his  work,  are  essentially  the  same, 
and  differ  only  with  respect  unto  the  economy  of  times  which 
God  disposed  at  his  pleasure.  Hence  the  efficacy  of  his  media¬ 
tion  was  the  same  unto  them  who  then  so  believed,  as  it  is  now 
unto  us  after  his  actual  exhibition  in  the  flesh. 

But  yet  it  is  acknowledged,  that  as  unto  the  clearness  and 
fulness  of  the  revelation  of  the  mystery  of  the  wisdom  and 
grace  of  God  in  him,  as  unto  the  constitution  of  his  person  in 
his  incarnation,  and  therein  the  determination  of  the  individual 
person  promised  from  the  beginning,  through  the  actual  ac¬ 
complishment  of  the  work  which  he  was  promised  for.  Faith 
in  him  as  the  foundation  of  that  divine  honour  which  it  is  our 
duty  to  give  unto  him,  is  far  more  evidently  and  manifestly  re¬ 
vealed  and  required  in  the  gospel,  or  under  the  New  Testament, 
than  it  was  under  the  Old.  See  Eph.  iii.  8 — 11.  The  respect 
of  faith  now  unto  Christ,  is  that  which  renders  it  truly  evan¬ 
gelical.  To  believe  in  him,  to  believe  on  his  name,  is  that  sig¬ 
nal  especial  duty  which  is  now  required  of  us. 

Wherefore  the  ground  of  the  actual  assignation  of  divine  ho¬ 
nour  unto  the  person  of  Christ  in  both  branches  of  it,  adoration 
and  invocation,  is  faith  in  him.  So  he  said  unto  the  blind  man 
whose  eyes  he  opened,  ‘  Believeth  thou  on  the  Son  of  God  V 
John  ix.  35.  And  he  said,  ‘  Lord,  1  believe,  and  he  worshipped 
him,’  ver.  38.  All  divine  worship  or  adoration  is  a  consequent 
effect  and  fruit  of  faith.  So  also  is  invocation  ;  for  1  how  shall 
they  call  on  him  in  whom  they  have  not  believed,’  Rom.  x. 
14.  Him,  in  whom  we  believe,  we  ought  to  adore  and  invocate. 
For  these  are  the  principal  ways  whereby  divine  faith  doth  act 
itself.  And  so  to  adore  or  invocate  any,  in  whom  we  ought 
not  to  believe,  is  idolatry. 

This  faith  therefore  on  the  person  of  Christ  is  our  duty.  Yea, 
such  a  duty  it  is,  as  that  our  eternal  condition  doth  more  pe¬ 
culiarly  depend  on  the  performance  or  non-performance  of  it, 
than  on  any  other  duty  whatever.  For  constantly  under  those 
terms  is  it  prescribed  unto  us  :  ‘  He  that  believeth  on  the  Son 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  171 

hath  everlasting  life ;  and  he  that  believeth  not  the  Son  shall 
not  see  life,  but  the  wrath  of  God  abideth  on  him,’  John  iii.  36. 
Wherefore  the  nature  and  exercise  of  this  faith  must  be  inquired 
into. 

First,  There  is  a  faith  which  is  exercised  towards  those  by 
who  n  the  mind  and  will  of  God  is  revealed.  So  it  is  said  of 
the  Israelites,  ‘  they  believed  the  Lord  and  Moses,’  Exod.  xiv. 
33.  that  is,  that  he  was  sent  of  God,  was  no  deceiver,  that  it  was 
the  word  and  will  of  God  which  he  revealed  unto  them.  So,  2 
Chron.  xx.  20.  1  Believe  in  the  Lord  your  God,  so  shall  ye  be 
established  :  believe  his  prophets,  so  shall  ye  prosper.’  It  was 
not  the  persons  of  the  prophets,  but  their  message  that  was  the 
object  of  the  faith  required.  It  was  to  believe  what  they  said, 
as  from  God.  not  to  believe  in  them,  as  if  they  were  God.  So 
it  is  explained  by  the  Apostle,  Acts  xxvi.  27.  ‘King  Agrippa, 
believest  thou  the  prophets?  I  know  that  thou  believest.’  He 
believed  that  they  were  sent  of  God,  and  that  the  word  they 
spake  was  from  him  ;  otherwise  there  was  no  believing  of  them 
who  were  dead  so  many  ages  before. 

And  this  is  all  the  faith  in  Christ  himself  which  some  will 
allow.  To  believe  in  Christ,  they  say,  is  only  to  believe  the 
doctrine  of  the  gospel  revealed  by  him.  Hence  they  deny  that 
any  could  believe  in  him,  before  his  coming  into  the  world,  and 
the  declaration  of  the  mind  of  God  in  the  gospel  made  by  him. 
An  assent  unto  the  truth  of  the  gospel,  as  revealed  by  Christ,  is 
with  them  the  whole  of  that  faith  in  Christ  Jesus  which  is  re¬ 
quired  of  us.  Of  all  that  poison  which  at  this  day  is  diffused 
in  the  minds  of  men,  corrupting  them  from  the  mystery  of  the 
gospel,  there  is  no  part  more  pernicious  than  this  one  perverse 
imagination,  that  to  believe  in  Christ  is  nothing  at  all  but  to  be¬ 
lieve  the  doctrine  of  the  gospel,  which  yet  we  grant  is  included 
therein.  For,  as  it  allows  the  consideration  of  no  office  in  him, 
but  that  of  a  prophet,  and  that  not  as  vested  and  exercised  in 
his  divine  person,  so  it  utterly  overthrows  the  whole  founda¬ 
tion  of  the  revelation  of  the  church  unto  him,  and  salvation  by 
him. 

That  which  suits  my  present  design  is,  to  evince  that  it  is 
the  person  of  Christ  which  is  the  first  and  principal  object  of 


172 


THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 


that  faith  wherewith  we  are  required  to  believe  in  him  ;  and 
that  so  to  do,  is  not  only  to  assent  unto  the  truth  of  the  doctrine 
revealed  by  him,  but  also  to  place  our  trust  and  confidence  in 
him,  for  mercy,  relief,  and  protection  ;  for  righteousness,  life, 
and  salvation  ;  for  a  blessed  resurrection  and  eternal  reward. 

This  I  shall,  (1.)  Manifest  from  some  few  of  those  multiplied 
testimonies  wherein  this  truth  is  declared,  and  whereby  it  is 
confirmed,  as  also  with  some  arguments  taken  from  them  ;  and 
then,  (2.)  Proceed  to  declare  the  ground,  nature,  and  exercise 
of  this  faith  itself. 

(1.)  As  unto  the  testimonies  confirming  this  truth,  it  must  be 
observed  of  them  all  in  general,  that  wherever  faith  is  required 
towards  our  Lord  Jesus  Christ,  it  is  still  called  believing  in  him, 
or  on  his  name,  according  as  faith  in  God  absolutely  is  every 
where  expressed.  If  no  more  be  intended  but  only  the  belief 
of  the  doctrine  revealed  by  him  ;  then  whose  doctrine  soever 
we  are  obliged  to  believe,  we  may  be  rightly  said  to  believe  in 
them,  or  to  believe  on  their  name.  For  instance,  we  are  obliged 
to  believe  the  doctrine  of  Paul  the  Apostle,  the  revelations  made 
by  him,  and  that  on  the  hazard  of  our  eternal  welfare,  by  the 
unbelieving  of  them.  Yet  that  we  should  be  said  to  believe  in 
Paul,  is  that  which  he  did  utterly  detest,  1  Cor.  i.  13,  15. 

For  the  places  themselves  the  reader  may  consult,  among 
others,  John  i.  12.  chap.  iii.  16,  18,  36.  chap.  vi.  29,  35,  41. 
chap.  vii.  38,  39.  Acts  xiv.  23.  chap.  xvi.  31.  chap.  xix.  4. 
chap.  xxiv.  24.  chap,  xxvi,  18.  Rom.  iii.  26.  chap.  ix.  33.  chap, 
x.  11.  1  Pet.  ii.  6.  1  John  v.  10,  13,  There  is  not  one  of 

these  but  sufficiently  confirms  the  truth.  Some  few  others  not 
named  may  be  briefly  insisted  on. 

John  xiv.  1.  ‘  Ye  believe  in  God,  believe  also  in  me.’  The 

distinction  made  between  God  and  him,  limits  the  name  of  God 
unto  the  person  of  the  Father.  Faith  is  required  in  them  both, 
and  that  distinctly  ;  1  ye  believe  in  God,  believe  also  in  me.’ 
And  it  is  the  same  faith,  of  the  same  kind,  to  be  exercised  in 
the  same  way  and  manner  that  is  required,  as  is  plain  in  the 
words.  They  will  not  admit  of  a  double  faith,  of  one  sort  in 
God  and  of  another  in  Christ,  or  of  a  distinct  way  of  their  ex¬ 
ercise. 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  173 


Wherefore,  as  faith  divine  is  fixed  on,  and  terminated  in  the 
person  of  the  Father,  so  is  it  likewise  distinctly  in  and  on  the 
person  of  the  Son  ;  and  it  was  to  evidence  his  divine  nature 
unto  them,  which  is  the  ground  and  reason  of  their  faith,  that 
he  gave  his  command  unto  his  disciples.  This  he  farther  tes¬ 
tifies,  ver.  9 — 11.  And  as  unto  the  exercise  of  this  faith,  it  re¬ 
spected  the  relief  of  their  souls  under  troubles,  fears,  and  dis- 
consolations.  ‘Let  not  your  heart  be  troubled — ye  believe  in 
God,  believe  also  in  me.’  To  believe  in  him  unto  the  relief 
of  our  souls  against  troubles,  is  not  to  assent  merely  unto  the 
doctrine  of  the  gospel,  but  also  to  place  our  trust  and  confidence 
in  him,  for  such  supplies  of  grace,  for  such  an  exercise  of  the 
acts  of  his  divine  power,  as  whereby  we  may  be  supported  and 
delivered.  And  we  have  herein  the  whole  of  what  we  plead. 
Divine  faith  acting  distinctly  in,  and  terminated  on  the  person 
of  Christ,  and  that  with  respect  unto  supplies  of  grace  and 
mercy  from  him  in  a  way  of  divine  power. 

So  he  speaks  unto  Martha,  John  xi.  25 — 27.  ‘  He  that  be- 

lieveth  in  me,  though  he  were  dead,  yet  shall  he  live,  and  who¬ 
soever  liveth  and  believeth  on  me,  shall  never  die  :  believest 
thou  this?  Whereunto  she  answers,  ‘Yea,  Lord,  I  believe  that 
thou  art  Christ  the  Son  of  God.’  His  person  was  the  object  of 
her  faith,  and  her  belief  in  him  comprised  a  trust  for  all  spiritu¬ 
al  and  eternal  mercies, 

I  shall  add  one  more,  wherein  not  only  the  thing  itself,  but 
the  especial  ground  and  reason  of  it,  is  declared,  Gal.  ii.  20. 

‘  The  life  which  I  now  live  in  the  flesh,  I  live  by  the  faith  of 
the  Son  of  God,  who  loved  me,  and  gave  himself  for  me.5  That 
faith  he  asserts  which  is  the  cause  and  spring  of  our  spiritual 
life;  that  life  unto  God,  which  we  lead  in  the  flesh,  or  whilst 
we  are  in  the  body  not  yet  admitted  unto  sight  and  enjoyment ; 
of  this  faith  the  Son  of  God  is  both  the  author  and  the  object, 
the  latter  whereof  is  here  principally  intended.  And  this  is 
evident  from  the  reason  and  motive  of  it,  which  are  expressed. 
This  faith  I  live  by,  am  in  the  continual  exercise  of,  because  he 
‘loved  me,  and  gave  himself  for  me.5  For  this  is  that  which 
doth  powerfully  influence  our  hearts  to  fix  our  faith  in  him  and 
on  him.  And  that  person  who  so  loved  us,  is.  the  same  in 


174 


THE  PRINCIPLE  OP  THE  ASSIGNATION  OF 


whom  we  do  believe.  If  his  person  was  the  seat  of  his  owr 
love,  it  is  the  object  of  our  faith.  And  this  faith  is  not  only  our 
duty,  but  our  life.  He  that  hath  it  not,  is  dead  in  the  sight  of 
God. 

But  I  hope  it  is  not  yet  necessary  to  multiply  testimonies  to 
prove  it  our  duty  to  believe  in  Jesus  Christ ;  that  is,  to  believe 
in  the  person  of  the  Son  of  God,  for  other  faith  in  Christ  there 
is  none  ;  yet  I  shall  add  one  or  two  considerations  in  the  con¬ 
firmation  of  it. 

1st.  There  is  no  more  necessary  hereunto,  namely,  to  prove 
the  person  of  Christ,  the  Son  of  God,  to  be  the  proper  and  dis¬ 
tinct  object  of  divine  faith,  than  what  we  have  already  demon¬ 
strated  concerning  the  solemn  invocation  of  him.  For,  saith 
the  Apostle,  ‘how  shall  they  call  on  him  in  whom  they  have 
not  believed?’  Rom.  x.  14.  It  holds  on  either  side.  We  can¬ 
not,  we  ought  not  to  call  on  him  in  whom  we  do  not,  we  ought 
not  to  believe  ;  and  in  whom  we  do  believe,  on  him  we  ought 
to  call.  Wherefore  if  it  be  our  duty  to  call  on  the  name  of 
Christ,  it  is  our  duty  to  believe  in  the  person  of  Christ.  And 
if  to  believe  in  Christ  be  no  more  but  to  believe  the  doctrine  of 
the  gospel  which  he  hath  revealed,  then  every  one  whose  doc¬ 
trine  we  are  obliged  to  believe,  on  them  we  ought  to  call  also. 
And  on  this  ground  we  may  call  on  the  names  of  the  prophets 
and  apostles,  as  well  as  on  the  name  of  Jesus  Christ,  and  be 
saved  thereby.  But  whereas  invocation  or  prayer  proceedeth 
from  faith,  and  that  prayer  is  for  mercy,  grace,  life,  and  eternal 
salvation,  faith  must  be  fixed  on  the  person  so  called  on  as  able 
to  give  them  all  unto  us,  or  that  prayer  is  in  vain. 

2dly,  Again,  that  we  are  baptized  into  the  name  of  Jesus  Christ, 
and  that  distinctly  with  the  Father,  is  a  sufficient  evidence  of 
the  necessity  of  faith  in  his  person.  For  we  are  therein  given 
up  unto  universal  spiritual  subjection  of  soul  unto  him,  and  de¬ 
pendence  on  him.  Not  to  believe  in  him,  on  his  name,  that  is, 
his  person,  when  we  are  so  given  up  unto  him,  or  baptized  into 
him,  is  virtually  to  renounce  him.  But,  to  put  a  present  close 
unto  this  contest,  faith  in  Christ  is  that  grace  whereby  the 
church  is  united  unto  him,  incorporated  into  one  mystical  body 
with  him.  It  is  thereby  that  he  dwells  in  them,  and  they  in  him. 


DIVINE  HONOUR  UNTO  THE  PERSON  OP  CHRIST.  175 


By  this  alone  are  all  supplies  of  grace  derived  from  him  unto  the 
whole  body.  Deny  his  person  to  be  the  proper  and  immediate 
object  of  this  faith,  and  all  these  things  are  utterly  overthrown, 
that  is,  the  whole  spiritual  life  and  eternal  salvation  of  the 
church. 

2.  This  faith  in  the  person  of  Christ,  which  is  the  foundation 
of  all  that  divine  honour  in  sacred  adoration  and  invocation 
which  is  assigned  unto  him,  may  be  considered  two  ways  : 
(1.) 1  As  it  respects  his  person  absolutely.  (2.)  As  he  is  consid¬ 
ered  in  the  discharge  of  the  office  of  mediation. 

1st,  In  the  first  sense  faith  is  placed  absolutely  and  ultimate¬ 
ly  on  the  person  of  Christ,  even  as  on  the  person  of  the  Father. 
He  counts  it  no  robbery  herein  to  be  equal  with  the  Father. 
And  the  reason  hereof  is,  because  the  divine  nature  itself  is 
the  proper  and  immediate  object  of  this  faith,  and  all  the  acts  of 
it.  This  being  one  and  the  same  in  the  person  of  the  Father 
and  of  the  Son,  as  also  of  the  Holy  Spirit,  two  things  do  follow 
thereon  :  (1.)  That  each  person  is  equally  the  object  of  our  faith, 
because  equally  participant  of  that  nature  which  is  the  formal 
reason  and  object  of  it.  (2.)  Tt  follows  also,  that  m  acting  faith 
on,  and  ascribing  therewithal  divine  honour  unto  any  one  per¬ 
son,  the  other  are  not  excluded,  yea,  they  are  included  therein. 
For  by  reason  of  the  mutual  in-being  of  the  divine  persons,  in 
the  unity  of  the  same  nature,  the  object  of  all  spiritual  worship 
is  undivided.  Hence  are  those  expressions  of  the  Scriptures  ; 

‘  He  that  hath  seen  the  Son,  hath  seen  the  Father  ;  he  that 
honoureth  the  Son,  honoureth  the  Father,  for  he  and  the  Fa¬ 
ther  are  one.7 

And  to  clear  our  present  design,  three  things  may  be  observ¬ 
ed  from  hence,  namely,  that  the  divine  nature,  with  all  its  essen¬ 
tial  properties,  is  the  formal  reason,  and  only  ground  of  divine 
faith.  As, 

1.  That  the  Lord  Christ  is  not  the  absolute  and  ultimate  ob¬ 
ject  of  our  faith,  any  otherwise  but  under  this  consideration,  of 
his  being  partaker  of  the  nature  of  God,  of  his  being  in  the  form 
of  God,  and  equal  unto  him.  Without  this,  to  place  our  faith 


176 


THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 


iti  him  would  be  robbery  and  sacrilege ;  as  is  all  the  pretended 
faith  of  them  who  believe  not  his  divine  person. 

2.  There  is  no  derogation  from  the  honour  and  glory  of  the 
Father,  not  the  least  deviation  of  any  one  single  act  of  duty 
from  him,  nor  from  the  Holy  Spirit,  by  the  especial  actings  of 
faith  on  the  person  of  Christ.  For  all  divine  honour  is  given 
solely  unto  the  divine  nature.  And  this  being  absolutely  the 
same  in  each  person,  in  the  honouring  of  one  they  are  all  equally 
honoured.  He  that  honoureth  the  Son,  he  therein  honoureth 
the  Father  also. 

3.  Hence  it  appears  what  is  that  especial  acting  of  faith  on 
the  person  of  Christ  which  we  intend,  and  which  in  the  Scrip¬ 
ture  is  given  in  charge  unto  us,  as  indispensably  necessary  unto 
our  salvation.  And  there  are  three  things  to  be  considered  in 
it: 

(1.)  That  his  divine  nature  is  the  proper  formal  object  of  this 
faith,  on  the  consideration  whereof  alone,  it  is  fixed  on  him.  If 
you  ask  a  reason  why  I  believe  on  the  Son  of  God  ;  if  you  in¬ 
tend  what  cause  I  have  for  it,  what  motives  unto  it,  I  shall  an¬ 
swer,  It  is  because  of  what  he  hath  done  for  me,  whereof  after¬ 
wards  ;  so  doth  the  Apostle,  Gal.  ii.  20.  But  if  you  intend, 
what  is  the  formal  reason,  ground  and  warrant  whereon  I  thus 
believe  in  him,  or  place  my  trust  and  confidence  in  him  ;  I  say, 
it  is  only  this,  that  he  is  ‘  over  all,  God  blessed  for  ever;’  and 
were  he  not  so,  I  could  not  believe  in  him.  For  to  believe  in 
any,  is  to  expect  from  him  that  to  be  done  for  me  which  none 
but  God  can  do. 

(2.)  That  the  entire  person  of  Christ  as  God  and  man,  is  the 
immediate  object  of  our  faith  herein.  The  divine  nature  is  the 
reason  of  it ;  but  his  divine  person  is  the  object  of  it.  In  plac¬ 
ing  our  faith  on  him,  we  consider  him  as  God  and  man  in  one 
and  the  same  person.  We  believe  in  him  because  he  is  God  ; 
but  we  believe  in  him  as  he  is  God  and  man  in  one  person. 
And  this  consideration  of  the  person  of  Christ,  namely,  as  he  is 
God  and  man,  in  our  acting  of  faith  on  him.  is  that  which  ren¬ 
ders  it  peculiar,  and  limits  or  determines  it  unto  his  person  ;  be¬ 
cause  he  only  is  so;  the  Father  is  not,  nor  the  Holy  Spirit. 


DIVINE  HONOUR  UNTO  THE  PERSON  OP  CHRIST.  177 


That  faith  which  hath  the  person  of  God  and  man  for  its  object, 
is  peculiarly  and  distinctly  placed  on  Christ. 

(3.)  The  motives  unto  this  distinct  acting  of  faith  on  his  per¬ 
son,  are  always  to  be  considered,  as  those  also  which  render 
this  faith  peculiar.  For  the  things  which  Christ  hath  done  for 
us,  which  are  the  motives  of  our  faith  in  him,  were  peculiar 
unto  him  alone,  as  in  the  place  before  quoted,  Gal.  ii.  20.  Such 
are  the  works  of  his  mediation,  with  all  the  fruits  of  them 
whereof  we  are  made  partakers.  So  Godin  the  first  command, 
wherein  he  requires  all  faith,  love,  and  obedience  from  the 
church,  enforced  it  with  the  consideration  of  a  signal  benefit 
which  it  hath  received,  and  therein  a  type  of  all  spiritual  and 
eternal  mercies,  Exod.  xx.  23.  Hence  two  things  are  evident 
which  clearly  state  this  matter : 

1.  That  faith  which  we  place  upon,  and  the  honour  which 
we  give  thereby  unto  the  person  of  Christ,  is  equally  placed 
on,  and  honour  equally  given  thereby  unto  the  other  persons 
of  the  Father  and  the  holy  Spirit,  with  respect  unto  that  nature 
which  is  the  formal  reason  and  cause  of  it ;  but  it  is  peculiar¬ 
ly  fixed  on  Christ,  with  respect  unto  his  person  as  God  and 
man,  and  the  motives  unto  it,  in  the  acts  and  benefits  of  his 
mediation. 

2.  All  of  Christ  is  considered  and  glorified  in  this  acting  of 
faith  on  him.  His  divine  nature  as  the  formal  cause  of  it;  his 
divine  entire  person,  God  and  man,  as  its  proper  object ;  and 
the  benefits  of  his  mediation  as  the  especial  motives  thereunto. 
This  faith  in  the  person  of  Christ  is  the  spring  and  fountain  of 
eur  spiritual  life.  We  live  by  the  faith  of  the  Son  of  God. 
In  and  by  the  actings  hereof  is  it  preserved,  increased,  and 
strengthened.  c  For  he  is  our  life,’  Col.  ii.  4.  And  all  sup¬ 
plies  of  it  are  derived  from  him  by  the  actings  of  faith  in  him. 
We  receive  the  forgiveness  of  sins,  and  an  inheritance  among 
them  that  are  sanctified  ‘by  the  faith  that  is  in  him,’  Acts  xxvi. 
IS.  Hereby  do  we  abide  in  him,  without  which  we  can  do 
nothing,  John  xv.  5.  Hereby  is  our  peace  with  God  maintain¬ 
ed  ;  ‘  for  he  is  our  peace,’ Eph.  ii.  14.  and  in  him  we  have 
neace,  according  to  his  promise,  John  xvi.  33.  All  strength 
ior  the  mortification  of  sin,  for  the  conquest  of  temptations,  all 

23 


178 


THE  PRINCIPLE  OF  THE  ASSIGNATION  OF 


our  increase  and  growth  in  grace,  depend  on  the  constant  act¬ 
ings  of  this  faith  in  him. 

The  way  and  method  of  this  faith  is  that  which  we  have 
described.  A  due  apprehension  of  the  love  of  Christ,  with  the 
effects  of  it  in  his  whole  mediatory  work  in  our  behalf,  espe¬ 
cially  in  his  giving  himself  for  us,  and  our  redemption  by  his 
blood,  is  the  great  motive  thereunto.  They  whose  hearts  are 
not  deeply  effected  herewith,  can  never  believe  in  him  in  a  due 
manner.  I  live,  saith  the  Apostle,  by  the  faith  of  the  Son  of 
God,  who  loved  me,  and  gave  himself  for  me.  Unless  a  sense 
hereof  be  firmly  implanted  in  our  souls;  unless  we  are  deeply 
affected  with  it,  our  faith  in  him  will  be  weak  and  wavering, 
or  rather  none  at  all.  The  due  remembrance  of  what  the 
blessed  Lord  Jesus  hath  done  for  us,  of  the  ineffable  love 
which  was  the  spring,  cause  and  fountain  of  what  he  so  did, 
thoughts  of  the  mercy,  grace,  peace,  and  glory  which  he  hath 
procured  thereby,  are  the  great  and  unconquerable  motives  to 
fix  our  faith,  hope,  trust,  and  confidence  in  him. 

His  divine  nature  is  the  ground  and  warrant  for  our  so 
doing.  This  is  that  from  whence  he  is  the  due  and  proper  ob¬ 
ject  of  all  divine  faith  and  worship.  From  the  power  and  vir¬ 
tue  thereof  do  we  expect  and  receive  all  those  things  which  in 
our  believing  on  him  we  seek  after.  For  none  but  God  can 
bestow  them  on  us,  or  work  them  in  us.  There  is  in  all  the 
actings  of  our  faith  on  him,  the  voice  of  the  confession  of 
Thomas,  My  Lord  and  my  God. 

His  divine  person  wherein  he  is  God  and  man,  wherein  he 
hath  that  nature  which  is  the  formal  object  of  all  divine  faith 
and  worship,  and  wherein  he  wrought  all  those  things  which 
are  the  motives  thereunto,  is  the  object  of  this  faith  which  gives 
its  difference  and  distinction  from  faith  in  God  in  general,  and 
faith  in  the  person  of  the  Father,  as  the  fountain  of  grace,  love 
and  power. 

2dly,  Faith  is  acted  on  Christ  under  the  formal  notion  of 
Mediator  between  God  and  man.  So,  it  is  expressed,  1  Pet. 
i.  21.  1  Who  by  him  do  believe  in  God  that  raised  him  up 

from  the  dead,  and  gave  him  glory,  that  your  faith  and  hope 
might  be  in  God.’  And  this  acting  of  faith  towards  Christ,  is 


DIVINE  HONOUR  UNTO  THE  PERSON  OF  CHRIST.  179 


not  contrary  unto  that  before  described,  nor  inconsistent  with 
it,  though  it  be  distinct  from  it.  To  deny  the  person  of  Christ 
to  fall  under  this  double  consideration,  of  a  divine  person  ab¬ 
solutely,  wherein  he  is  over  all,  God  blessed  for  ever,  and  as 
manifested  in  the  flesh,  exercising  the  office  of  Mediator  be¬ 
tween  God  and  man,  is  to  renounce  the  gospel.  And  accord¬ 
ing  unto  the  variety  of  these  respects,  so  are  the  actings  of 
faith  various  ;  some  on  him  absolutely  on  the  motives  of  his 
mediation  ;  some  on  him  as  Mediator  only.  And  how  neces¬ 
sary  this  variety  is  unto  the  life,  supportment,  and  comfort  of 
believers,  they  all  know  in  some  measure  who  are  so.  See  our 
Exposition  on  Heb.  i.  1,  2,  3.  Sometimes  faith  considers  him 
as  on  the  throne  ;  sometimes  as  standing  at  the  right  hand  of 
God  ;  sometimes  as  over  all  God  blessed  for  ever ;  sometimes 
as  the  Mediator  between  God  and  man,  the  man  Christ  Jesus. 
Sometimes  his  glorious  power,  sometimes  his  infinite  conde¬ 
scension,  is  their  relief. 

Wherefore,  in  the  sense  now  intended,  he  is  considered  as 
the  ordinance,  as  the  servant  of  God,  1  who  raised  him  up 
from  the  dead,  and  gave  him  glory.’  So  our  faith  respects 
not  only  his  person,  but  all  the  acts  of  his  office.  It  is  faith 
in  his  blood,  Rom.  iii.  25.  It  is  the  will  of  God,  that  we 
should  place  our  faith  and  trust  in  him  and  them,  as  the  only 
means  of  our  acceptance  with  him,  of  all  grace  and  glory  from 
him.  This  is  the  proper  notion  of  a  Mediator.  So  is  he  not 
the  ultimate  object  of  our  faith,  wherein  it  rests,  but  God 
through  him  ;  1  Through  him  have  we  an  access  in  one  Spirit 
unto  the  Father,’  Eph.  ii.  18.  So  he  is  the  way  whereby  we 
go  to  God,  John  xiv.  6.  See  Heb.  x.  19,  20,  21.  And  this 
also  is  faith  in  him,  because  he  is  the  immediate,  though  not 
the  ultimate  object,  of  it,  Acts  xxvi.  18. 

This  is  that  which  renders  our  faith  in  God  evangelical. 
The  especial  nature  of  it  ariseth  from  our  respect  unto  God 
in  Christ,  and  through  him.  And  herein  faith  principally 
regards  Christ  in  the  discharge  of  his  sacerdotal  office.  For 
although  it  is  also  the  principal  of  all  obedience  unto  him  in 
his  other  offices,  yet  as  unto  fixing  our  faith  in  God  through 
him,  it  is  his  sacerdotal  office  and  the  effects  of  it,  that  we  rest 


180  THE  PRINCIPLE  OF  THE  ASSIGNATION,  &C. 

upon  and  trust  unto.  It  is  through  him  as  the  High  Priest 
over  the  house  of  God,  as  he  who  hath  made  for  us  a  new  and 
living  way  into  the  holy  place,  that  we  draw  nigh  to  God, 
Heb.  iv.  14 — 16.  chap.  x.  19 — 22.  1  John  i.  2. 

No  comfortable  refreshing  thoughts  of  God,  no  warrantable 
or  acceptable  boldness  in  an  approach  and  access  unto  him, 
can  any  one  entertain  or  receive,  but  in  this  exercise  of  faith 
on  Christ  as  the  Mediator  between  God  and  man.  And  if  in 
the  practice  of  religion,  this  regard  of  faith  unto  him,  this 
acting  of  faith  on  God  through  him,  be  not  the  principle 
whereby  the  whole  is  animated  and  guided,  Christianity  is 
renounced,  and  the  vain  cloud  of  natural  religion  embraced 
in  the  room  of  it.  Not  a  verbal  mention  of  him,  but  the  real  in¬ 
tention  of  heart  to  come  unto  God  by -him,  is  required  of  us  ; 
and  in  that  all  expectation  of  acceptance  with  God,  as  unto  our 
persons  or  duties,  is  resolved. 

We  have  had  great  endeavours  of  late  by  the  Socinians,  to  set 
forth  and  adorn  a  natural  religion,  as  if  it  were  sufficient  unto 
all  ends  of  our  living  unto  God.  But  as  most  of  its  pretended 
ornaments  are  stolen  from  the  gospel,  or  are  framed  in  an  ema¬ 
nation  of  light  from  it,  such  as  nature  of  itself  could  not  rise 
up  unto  ;  so  the  whole  proceeds  from  a  dislike  of  the  media¬ 
tion  of  Christ,  and  even  weariness  of  the  profession  of  faith  in 
him.  So  is  it  with  the  minds  of  men,  who  were  never  affected 
with  supernatural  revelations,  with  the  mystery  of  the  gospel, 
beyond  the  owning  of  some  notions  of  truth,  who  never  had 
experience  of  its  power  in  the  life  of  God. 

But  here  lies  the  trial  of  faith  truly  evangelical.  Its  steady 
beholding  of  the  Sun  of  righteousness  proves  it  genuine  and 
from  above.  And  let  them  take  heed  who  find  their  hearts 
remiss  or  cold  in  this  exercise  of  it.  When  men  begin  to  satis- 
fy  themselves  with  general  hopes  of  mercy  in  God,  without 
a  continual  respect  unto  the  interposition  and  mediation  of 
Christ,  whereinto  their  hope  and  trust  is  resolved,  there  is  a 
decay  in  their  faith,  and  proportionably  in  all  other  evangelical 
graces  also.  Herein  lies  the  mystery  of  Christian  religion, 
which  the  world  seems  to  be  almost  weary  of. 


1S1 


OBEDIENCE  UNTO  CHRIST,  &C. 


CHAP.  XI. 

OBEDIENCE  UNTO  CHRIST,  THE  NATURE  AND  CAUSES  OF  IT. 

All  holy  obedience,  both  internal  and  external,  is  that  which 
we  proposed  as  the  second  part  of  our  religious  regard  unto 
the  person  of  Christ.  His  great  injunction  unto  his  disciples 
is,  1  That  they  keep  his  commandments,’  without  which  none 
are  so. 

Some  say  the  Lord  Christ  is  to  be  considered  as  a  lawgiver, 
and  the  gospel  as  a  new  law  given  by  him,  whereby  our  obe¬ 
dience  unto  him  is  to  be  regulated.  Some  absolutely  deny  it, 
and  will  not  grant  the  gospel  in  any  sense  to  be  a  new  law. 
And  many  dispute  about  these  things,  whilst  obedience  itself 
is,  on  all  hands,  generally  neglected.  But  this  is  that  where¬ 
in  our  principal  concernment  doth  lie.  I  shall  not,  therefore, 
at  present  immix  myself  in  any  needless  disputations.  Those 
things  wherein  the  nature  and  necessity  of  our  obedience  unto 
him  is  concerned,  shall  be  briefly  declared. 

The  law  under  the  Old  Testament,  taken  generally,  had  two 
parts.  First,  the  moral  perspective  part  of  it ;  and  secondly, 
the  institutions  of  worship  appointed  for  that  season.  These 
are  jointly  and  distinctly  called  the  law. 

First,  In  respect  unto  the  first  of  these,  the  Lord  Christ  gave 
no  new  law,  nor  was  the  old  abrogated  by  him,  which  it  must 
be,  if  another  were  given  in  the  room  of  it,  unto  the  same 
ends  ;  for  the  introduction  of  a  new  law  in  the  place  of,  and 
unto  the  end  of  a  former,  is  an  actual  abrogation  of  it.  Neither 
did  he  add  any  new  precepts  unto  it,  nor  give  any  counsels  for 
the  performance  of  duties  in  matter  or  manner  beyond  what 
is  prescribed.  Any  such  supposition  is  contrary  to  the  wis¬ 
dom  and  holiness  of  God  in  giving  the  law,  and  inconsistent 
with  the  nature  of  the  law  itself.  For  God  never  required  less 
of  us  in  the  law  than  all  that  was  due  unto  him.  And  his 
prescription  of  it  included  all  circumstances  and  causes  that 
might  render  any  duty  at  any  time  necessary  in  the  nature  or 


182 


OBEDIENCE  UNTO  CHRIST, 


degrees  of  it.  Whatever  at  any  time  may  become  the  duty  of 
any  person  towards  God,  in  the  substance  or  degrees  of  it,  it  is 
made  so  by  the  law.  All  is  included  in  that  summary  of  it, 
4  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  thy 
neighbour  as  thyself.’  Nothing  can  be  the  duty  of  men,  but 
what  and  when  it  is  required  by  the  love  of  God  or  our  neigh¬ 
bour.  Wherefore  no  additions  were  made  unto  the  perspective 
part  of  the  law  by  our  Saviour,  nor  counsels  given  by  him  for 
the  performance  of  more  than  it  did  require.  In  this  regard 
the  gospel  is  no  new  law,  only  the  duties  of  a  moral  and  eter¬ 
nal  law  are  plainly  declared  in  the  doctrine  of  it,  enforced  in 
its  motives,  and  directed  as  to  their  manner  and  end.  Nor,  in 
this  sense,  did  the  Lord  Christ  ever  declare  himself  to  be  a  new 
lawgiver  ;  yea,  he  declares  the  contrary,  that  he  came  to  con¬ 
firm  the  old,  Matth,  v.  17. 

Secondly,  The  law  may  be  considered  as  containing  the  in¬ 
stitutions  of  worship,  which  were  given  in  Horeb  by  Moses, 
with  other  statutes  and  judgments.  It  was  in  this  sense  abolish¬ 
ed  by  Christ.  For  the  things  themselves  were  appointed,  but 
unto  the  time  of  reformation.  And  thereon  as  the  supreme 
Lord  and  lawgiver  of  the  gospel  church,  he  gave  a  new  law  of 
worship,  consisting  in  several  institutions  and  ordinances  of 
worship  thereunto  belonging.  See  Heb.  iii.  3 — 6.  and  our  ex¬ 
position  of  that  place. 

Obedience  unto  the  Lord  Christ  may  be  considered  with  re¬ 
spect  unto  both  these;  the  moral  law  which  he  confirmed: 
and  the  law  of  evangelical  worship  which  he  gave  and  ap¬ 
pointed.  And  some  few  things  may  be  added  to  clear  the  na¬ 
ture  of  it : 

1.  Obedience  unto  Christ  doth  not  consist  merely  in  doing 
the  things  which  he  requireth.  So  far  the  church  under  the 
Old  Testament  was  obliged  to  yield  obedience  unto  Moses  ; 
and  we  are  yet  so  unto  the  prophets  and  apostles.  This  is 
done,  or  may  be  so,  with  respect  unto  any  subordinate  directive 
cause  of  our  obedience,  when  it  is  not  formally  so  denominated 
from  his  authority.  All  obedience  unto  Christ  proceeds  from 
an  express  subjection  of  our  souls  and  consciences  unto  him. 

2.  No  religious  obedience  could  be  due  unto  the  Lord  Christ 


THE  NATURE  AND  CAUSES  OF  IT. 


183 


directly,  by  the  rule  and  command  of  the  moral  law,  were  he 
not  God  by  nature  also.  The  reason  and  foundation  of  all  the 
obedience  required  therein,  is,  ‘I  am  the  Lord  thy  God,  thou 
slialt  have  no  other  gods  before  me.’  This  contains  the  formal 
reason  of  all  religious  obedience.  The  Socinians  pretend  high¬ 
ly  unto  obedience  to  the  precepts  of  Christ;  but  all  obedience 
unto  Christ  himself  they  utterly  overthrow.  The  obedience 
they  pretend  unto  him.  is  but  obeying  God  the  Father  accord¬ 
ing  to  his  commands ;  but  they  take  away  the  foundation  of 
all  obedience  unto  his  person,  by  denying  his  divine  nature. 
And  all  religions  obedience  unto  any,  who  is  not  God  by  nature, 
is  idolatry.  Wherefore  all  obedience  unto  God,  due  by  the 
moral  law,  hath  respect  unto  the  person  of  Christ,  as  one  God 
with  the  Father  and  holy  Spirit,  blessed  for  ever. 

3.  There  is  a  peculiar  respect  unto  him  in  all  moral  obe¬ 
dience  as  Mediator. 

(1.)  In  that  by  the  supreme  authority  over  the  church  where¬ 
with  he  was  vested,  he  hath  confirmed  all  the  commands  of  the 
moral  law,  giving  them  new  enforcements,  whence  he  calls 
them  his  commands.  1  This,’  saith  he,  ‘is  my  commandment, 
that  you  love  one  another;’  which  yet  was  the  old  command¬ 
ment  of  the  moral  law  ;  ‘  Thou  shalt  love  thy  neighbour  as 
thyself.’  Hence  the  Apostle  calls  it  an  old  and  new  command¬ 
ment,  1  John  ii.  7,  8. 

The  law  was  given  unto  the  church  under  the  Old  Testa¬ 
ment  in  the  hand  of  a  Mediator,  that  is,  of  Moses,  Gal.  iii.  19. 
It  had  an  original  power  of  obliging  all  mankind  unto  obe¬ 
dience  from  its  first  institution  or  prescription  in  our  creation, 
which  it  never  lost  nor  abated  in.  Howbeit  the  church  was 
obliged  to  have  a  respect  unto  it,  as  it  was  given  unto  them, 
ordained  by  angels  in  the  hand  of  a  Mediator.  See  Mai.  iv.  4. 
Hereon  many  things  hard  and  difficult  did  ensue,  which  we  are 
now  freed  from.  We  are  not  obliged  unto  the  observance  of 
the  moral  law  itself,  as  given  in  the  hand  of  that  Mediator, 
which  gave  it  the  formal  reason  of  a  covenant  unto  that  people, 
and  had  other  statutes  and  judgments  inseparable  from  it.  But 
the  same  law  continueth  still  in  its  original  authority  and  pow- 


184 


OBEDIENCE  UNTO  CHRIST, 

er,  which  it  had  from  the  beginning,  to  oblige  all  indispensably 
unto  obedience. 

Howbeit  as  the  church  of  Israel  as  such  was  not  obliged  un¬ 
to  obedience  unto  the  moral  law  absolutely  considered,  but  as 
it  was  given  unto  them  peculiarly  in  the  hand  of  a  mediator, 
that  is,  of  Moses  ;  no  more  is  the  evangelical  church,  as  such, 
obliged  by  the  original  authority  of  that  law,  but  as  it  is  con¬ 
firmed  unto  us  in  the  hand  of  our  Mediator.  This  renders  all 
our  moral  obedience  evangelical :  for  there  is  no  duty  of  it,  but 
we  are  obliged  to  perform  it  in  faith  through  Christ,  on  the  mo¬ 
tives  of  the  love  of  God  in  him,  of  the  benefits  of  his  mediation, 
and  the  grace  we  receive'by  him;  whatever  is  otherwise  done 
by  us  is  not  acceptable  unto  God. 

They  do  therefore  for  the  most  part  but  deceive  themselves 
and  others,  who  talk  so  loudly  about  moral  duties.  I  know  of 
none  that  are  acceptable  unto  God,  which  are  not  only  mate¬ 
rially,  but  formally  so,  and  no  more. 

If  the  obligation  they  own  unto  them  be  only  the  original 
power  of  the  moral  law,  or  the  law  of  our  creation,  and  they 
are  performed  in  the  strength  of  that  law  unto  the  end  of  it, 
they  are  no  way  accepted  of  God.  But  if  they  intend  the  du¬ 
ties  which  the  moral  law  requireth,  proceeding  from  and  per¬ 
formed  by  faith  in  Christ,  upon  the  grounds  of  the  love  of  God 
in  him,  and  grace  received  from  him,  then  are  they  duties  pure¬ 
ly  evangelical.  And  although  the  law  hath  never  lost,  nor  ever 
can  lose  its  original  power  obliging  us  unto  universal  obe¬ 
dience  as  we  are  reasonable  creatures,  yet  is  our  obedience  unto 
it  as  Christians,  as  believers,  immediately  influenced  by  its  con¬ 
firmation  unto  the  evangelical  church  in  the  hand  of  our  Me¬ 
diator.  For, 

(2.)  God  hath  given  unto  the  Lord  Christ  all  power  in  his 
name  to  require  this  obedience  from  all  that  receive  the  gospel. 
Others  are  left  under  the  original  authority  of  the  law,  either 
as  implanted  in  our  natures  at  their  first  creation,  as  are  the 
Gentiles,  or  as  delivered  by  Moses,  and  written  in  tables  of  stone, 
as  it  was  with  the  Jews,  Rom.  ii.  12 — 14.  But  as  to  them 
that  are  called  unto  the  faith  of  the  gospel,  the  authority  of 
Christ  doth  immediately  affect  their  minds  and  consciences. 


THE  NATURE  AND  CAUSES  OF  IT. 


185 


c  He  feeds,’  or  rules  his  people,  1  in  the  strength  of  the  Lord,  in 
the  majesty  of  the  name  of  the  Lord  his  God,’  Mic.  v.  4.  All 
the  authority  and  majesty  of  God  is  in  him  and  with  him  :  so  of 
old,  as  the  great  angel  of  God’s  presence,  he  was  in  the  church 
in  the  wilderness  with  a  delegated  power.  Exod.  xxiii.  20 — 22. 

‘  Behold,  I  send  an  angel  before  thee  to  keep  thee  in  the  way, 
and  to  bring  thee  into  the  place  which  I  have  prepared.  Be¬ 
ware  of  him,  and  obey  his  voice,  provoke  him  not,  for  he  will 
not  pardon  your  transgressions,  for  my  name  is  in  him.  But  if 
thou  shalt  indeed  obey  his  voice,  and  do  all  that  I  speak  :’  the 
name  of  God  the  Father  is  so  in  him,  that  is,  he  is  so  partaker 
of  the  same  nature  with  him,  that  his  voice  is  the  voice  of  the 
Father.  ‘  If  thou  obey  his  voice,  and  do  all  that  I  speak.’  Never¬ 
theless  he  acts  herein  as  the  angel  of  God,  with  power  and  au¬ 
thority  delegated  from  him.  So  is  he  still  immediately  present 
with  the  church,  requiring  obedience  in  the  name  and  majesty 
of  God. 

(3.)  All  judgment  upon  and  concerning  this  obedience  is 
committed  unto  him  by  the  Father.  ‘  For  the  Father  judgeth 
no  man,’  (that  is,  immediately  as  the  Father,)  1  but  hath  com¬ 
mitted  all  judgment  unto  the  Son/ John  v.  22.  He  hath  ‘  given 
him  authority  to  execute  judgment,  because  he  is  the  Son  of 
man,’  ver.  27.  And  his  judgment  is  the  judgment  of  God  ;  for 
the  Father  who  judgeth  none  immediately  in  his  own  person 
judgeth  all  in  him,  1  Pet.  i.  17.  1  If  you  call  on  the  Father, 

who,  without  respect  of  persons,  judgeth  every  one  according  to 
his  work.’  He  doth  so  in  and  by  the  Son,  unto  whom  all 
judgment  is  committed.  And  unto  him  are  we  to  have  regard 
in  all  our  obedience,  unto  whom  we  must  give  our  account 
concerning  it,  and  by  whom  we  are  and  must  be  finally  judged 
upon  it.  To  this  purpose  speaks  the  Apostle,  Rom.  xiv.  10-12. 
1  We  must  all  stand  before  the  judgment-seat  of  Christ,  for  it  is 
written,  as  I  live  saith  the  Lord,  every  knee  shall  bow  to  me, 
and  every  tongue  shall  confess  to  God,  so  every  one  of  us  shall 
give  an  account  of  himself  to  God.’  He  proveth  that  we 
shall  all  stand  before  the  judgment-seat  of  Christ,  or  be  judged 
by  him,  by  a  testimony  of  Scripture  that  we  shall  be  all  so  judg¬ 
ed  by  God  himself,  and  give  an  account  of  ourselves  unto  him. 

24 


186 


THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE 


And  as  this  doth  undeniably  prove  and  confirm  the  divine  na¬ 
ture  of  Christ,  without  the  faith  whereof  there  is  neither  cogen¬ 
cy  in  the  Apostle’s  testimony,  nor  force  in  his  arguing  ;  so  he 
declares  that  God  judgeth  us  only  in  and  by  him.  In  this  re¬ 
gard  of  our  moral  obedience  unto  Christ  lies  the  way  whereby 
God  will  be  glorified. 

All  things  are  yet  more  plain  with  respect  unto  the  institu¬ 
tions  of  divine  worship.  The  appointment  of  all  divine  ordi¬ 
nances  under  the  New  Testament,  was  his  especial  province 
and  work,  as  the  Son  and  Lord  over  his  own  house.  And  obe¬ 
dience  unto  him  in  the  observance  of  them,-  is  that  which  he 
gives  in  especial  charge  unto  his  disciples,  Matth.  xxviii.  18 
— 20.  And  it  is  nothing  but  a  loss  of  that  subjection  of  soul 
and  conscience  unto  him,  which  is  indispensably  required  of 
all  believers,  that  hath  set  the  minds  of  so  many  at  liberty  to  do 
and  observe  in  divine  worship  what  they  please,  without  any 
regard  unto  his  institutions.  It  is  otherwise  with  respect  unto 
moral  duties.  For  the  things  of  the  moral  law  have  an  obli¬ 
gation  on  our  consciences,  antecedent  unto  the  enforcement  of 
them  by  the  authority  of  Christ,  and  there  holds  us  fast.  But 
as  unto  things  of  the  latter  sort,  our  consciences  can  no  way  be 
affected  with  a  sense  of  them,  or  a  necessity  of  obedience  in 
them,  but  by  the  sole  and  immediate  authority  of  Christ  himself. 
If  a  sense  hereof  be  lost  in  our  minds,  we  shall  not  abide  in  the 
observance  of  his  commands. 


CHAP.  XII. 

THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE  UNTO  THE  PER¬ 
SON  OF  CHRIST  ;  WHICH  IS  LOVE.  ITS  TRUTH  AND  RE¬ 
ALITY  VINDICATED. 

That  which  doth  enliven  and  animate  the  obedience,  whereof 
we  have  discoursed,  is  love.  This  himself  makes  the  founda- 


UNTO  THE  PERSON  OF  CHRIST. 


187 


tion  of  all  that  is  acceptable  unto  him.  ‘  If,’  saith  he,  ‘  you 
love  me,  keep  my  commandments,’  John  xiv.  15.  As  he  distin¬ 
guished!  between  love  and  obedience,  so  he  asserts  the  former 
as  the  foundation  of  the  latter.  He  accepts  of  no  obedience 
unto  his  commands  that  doth  not  proceed  from  love  unto  his 
person.  That  is  no  love  which  is  not  fruitful  in  obedience,  and 
that  is  no  obedience  which  proceeds  not  from  love,  so  he  ex- 
presseth  on  both  sides:  ‘If  a  man  love  me,  he  will  keep  my 
words :  and  he  that  loveth  me  not,  keepeth  not  my  sayings,5 
ver.  23,  24. 

In  the  Old  Testament  the  love  of  God  was  the  life  and  sub¬ 
stance  of  all  obedience.  Thou  shall  love  the  Lord  thy  God 
with  all  thy  heart,  with  all  thy  soul,  thy  mind  and  strength,  was 
the  sum  of  the  law.  This  includes  in  it  all  obedience,  and 
where  it  is  genuine,  will  produce  all  the  fruits  of  it.  And  where 
it  was  not,  no  multiplication  of  duties  was  accepted  with  him. 
But  this  in  general  we  do  not  now  treat  of. 

That  the  person  of  Christ  is  the  especial  object  of  his  divine 
love  which  is  the  fire  that  kindles  the  sacrifice  of  our  obedience 
unto  him:  that  is  that  alone  which  at  present  I  design  to  de¬ 
monstrate.  The  Apostle  hath  recorded  a  very  severe  denun¬ 
ciation  of  divine  wrath  against  all  that  love  him  not.  ‘  If 
any  man  love  not  the  Lord  Jesus,  let  him  be  Anathema,  Mara- 
natha,’  i  Cor.  xvi.  22.  And  what  was  added  unto  the  curse  of 
the  law,  we  may  add  unto  this  of  the  gospel  ;  ‘and  all  the  peo¬ 
ple  shall  say,  Amen,’  Dent,  xxvii.  26.  And,  on  the  other  hand, 
he  prays  for  grace  on  all  ‘  that  love  him  in  sincerity,’  Eph.  ii. 
26.  Wherefore  none  who  desire  to  retain  the  name  of  Chris¬ 
tians,  can  deny,  in  words  at  least,  but  that  we  ought  with  all 
our  hearts  to  love  the  Lord  Jesus  Christ.  I  do  not  so  distin¬ 
guish  love  from  obedience,  as  though  it  were  not  itself  a  part, 
yea,  the  chiefest  part  of  our  obedience.  So  is  faith  also,  yet  is 
it  constantly  distinguished  from  obedience  properly  so  called. 
This  alone  is  that  which  I  shall  demonstrate,  namely,  That 
there  is,  and  ought  to  be,  in  all  believers,  a  divine  gracious  love 
unto  the  person  of  Christ,  immediately  fixed  on  him,  whereby 
they  are  excited  unto,  and  acted  in  all  their  obedience  unto  his 
authority.  Had  it  been  only  pleaded,  that  many  who  pretend 


188 


THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE 


love  to  Christ,  do  yet  evidence  that  they  love  him  not,  it  is  that 
which  the  Scripture  testifieth,  and  continual  experience  doth 
proclaim.  If  an  application  of  this  charge  had  been  made  unto 
them,  whose  sincerity  in  their  profession  of  love  unto  him  can 
be  no  way  evicted,  it  ought  to  be  borne  with  patience,  amongst 
other  reproaches  of  the  same  kind  that  are  cast  upon  them. 

And  some  things  are  to  be  premised  unto  the  confirmation  of 
our  assertion. 

1.  It  is  granted  that  there  may  be  a  false  pretence  of  love 
unto  Christ.  And  as  this  pretence  is  ruinous  unto  the  souls  of 
them  in  whom  it  is,  so  it  oft-times  renders  them  prejudicial  and 
troublesome  unto  others.  There  ever  were,  and  probably  ever 
will  be,  hypocrites  in  the  church.  And  a  false  pretence  of  love 
is  of  the  essential  form  of  hypocrisy.  The  first  great  act  of 
hypocrisy  with  respect  unto  Christ,  was  treachery  veiled  with 
a  double  pretence  of  love.  He  cried/ Hail,  Master  ;  and  kissed 
him,’  who  betrayed  him.  His  words  and  actions  proclaimed 
love,  but  deceit  and  treachery  were  in  his  heart.  Hence  the 
Apostle  prays  for  grace  ‘  on  them  who  love  the  Lord  Jesus,’ 
£v  dtpQapcia,  without  dissimulation  or  doubling,  without  pretences 
and  aims  at  other  ends,  without  a  mixture  of  corrupt  affections  ; 
that  is,  sincerity,  Eph.  vi.  24.  It  was  prophecied  of  him,  that 
many  who  were  strangers  unto  his  grace,  should  lie  unto  him, 
Psal.  xviii.  44.  feignedly  submit,  or  yield  feigned  obedience 
unto  him.  So  is  it  with  them  who  profess  love  unto  him,  yet 
are  enemies  of  his  cross;  ‘whose  end  is  destruction,  whose 
God  is  their  belly,  whose  glory  is  in  their  shame,  who  mind 
earthly  things,’  Phil.  iii.  18,  19.  All  that  are  called  Christians  in 
the  world  do,  by  owning  that  denomination,  profess  a  love  unto 
Jesus  Christ.  But  greater  enemies,  greater  haters  of  him,  he 
hath  not  among  the  children  of  men,  than  many  of  them  are. 
This  falsely  pretended  love  is  worse  than  avowed  hatred. 
Neither  will  the  pretence  of  it  stand  men  in  stead  at  the  last 
day.  No  other  answer  will  be  given  unto  the  plea  of  it,  be  it 
in  whom  it  will,  but  ‘depart  from  me,  I  never  knew  you,  ye 
workers  of  iniquity.’  Whereas,  therefore,  he  himself  hath  pre¬ 
scribed  this  rule  unto  all  who  would  be  esteemed  his  disciples, 
‘  If  you  love  me,  keep  my  commandments  ;’  we  may  safely  con- 


UNTO  THE  PERSON  OP  CHRIST. 


189 


elude  that  all  who  live  in  a  neglect  of  his  commands,  whatever 
they  pretend  or  profess,  they  love  him  not.  And  the  satisfac¬ 
tion  which  men,  through  much  darkness,  and  many  corrupt 
prejudices,  have  attained  unto  in  the  profession  of  Christian  re¬ 
ligion,  without  an  internal  sincere  love  unto  Christ  himself,  is 
that  which  ruins  religion,  and  their  own  souls. 

2.  As  there  is  a  false  pretence  of  love  unto  Christ,  so  there 
is,  or  may  be,  false  love  unto  him  also.  The  persons  in  whom 
it  is,  may  in  some  measure  be  sincere,  and  yet  their  love  unto 
Christ  may  not  be  pure,  nor  sincere,  such  as  answers  the  prin¬ 
ciples  and  rules  of  the  gospel.  And  as  many  deceive  others, 
so  some  deceive  themselves  in  this  matter.  They  may  think 
that  they  love  Christ,  but  indeed  do  not  so.  And  this  I  shall 
manifest  in  some  few  instances  : 

(1.)  That  love  is  not  sincere  and  incorrupt,  which  proceed- 
eth  not  from,  which  is  not  a  fruit  of  faith.  Those  who  do  not 
first  really  believe  on  Christ,  can  never  sincerely  love  him.  It 
is  faith  alone  that  worketh  by  love  towards  Christ  and  all  his 
saints  ;  if  therefore  any  do  not  believe  with  that  faith  which 
unites  them  unto  Christ,  which  within  purifies  the  heart,  and  is 
outwardly  effectual  in  duties  of  obedience,  whatever  they  may 
persuade  themselves  concerning  love  unto  Christ,  it  is  but  a 
vain  delusion.  Where  the  faith  of  men  is  dead,  their  love  will 
not  be  living  and  sincere. 

(2.)  That  love  is  not  so  which  ariseth  from  false  ideas  and 
representations  that  men  make  of  Christ,  or  have  made  of  him 
in  their  minds.  Men  may  draw  images  in  their  minds  of  what 
they  most  fancy,  and  then  dote  upon  them.  So  some  think  of 
Christ  only  as  a  glorious  person  exalted  in  heaven  at  the  right 
hand  of  God,  without  farther  apprehensions  of  his  natures  and 
offices.  So  the  Roman  missionaries  presented  him  unto  some 
of  the  Indians,  concealing  from  them  his  cross  and  sufferings. 
But  every  false  notion  concerning  his  person  or  his  grace,  what 
he  is,  hath  done,  or  doth,  corrupts  the  love  that  is  pretended 
unto  them.  Shall  we  think  that  they  love  Christ  by  whom  his 
divine  nature  is  denied  ?  Or  that  those  do  so  who  disbelieve 
the  reality  of  his  human  nature  ?  Or  those  by  whom  the  union 
of  both  in  the  same  person  is  rejected?  There  cannot  be  true 


190 


THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE 


evangelical  love  unto  a  false  Christ,  such  as  these  imaginations 
do  fancy. 

(3.)  So  is  that  love,  which  is  not  in  all  things  as  to  causes, 
motives,  measures,  and  ends,  regulated  by  the  Scripture.  This 
alone  gives  us  the  nature,  rules,  and  bounds  of  sincere  spiritual 
love.  We  are  no  more  to  love  Christ,  than  to  fear  and  wor¬ 
ship  him  according  to  our  own  imaginations.  From  the 
Scripture  we  are  to  derive  all  the  principles  and  motives  of  our 
love.  If  either  the  acts  or  effects  of  it  will  not  endure  a  trial 
thereby,  they  are  false  and  counterfeit,  and  many  such  have 
been  pretended  unto,  as  we  shall  see  immediately. 

(4.)  That  is  so  unquestionably  which  fixeth  itself  on  undue 
objects,  which,  whatever  is  pretended,  are  neither  Christ,  nor 
means  of  conveying  our  love  unto  him.  Such  is  all  that  love 
which  the  Romanists  express  in  their  devotion  unto  images,  as 
they  fancy  of  Christ,  crucifixes,  pretended  relics  of  his  cross, 
and  the  nails  that  pierced  him,  with  the  like  superstitious  repre¬ 
sentations  of  him,  and  what  they  suppose  he  is  concerned  in. 
For  although  they  express  their  devotion  with  great  appearance 
of  ardent  affections,  under  all  outward  signs  of  them,  in  adora¬ 
tions,  kissings,  prostrations,  with  sighs  and  tears  ;  yet  all  this 
while  it  is  not  Christ  which  they  thus  cleave  unto,  but  a  cloud 
of  their  own  imaginations,  wherewith  their  carnal  minds  are 
pleased  and  affected.  That  is  no  God  which  a  man  heweth 
out  of  a  tree,  though  he  form  it  for  that  end,  though  he  falleth 
down  unto  it  and  worshippeth  it,  and  prayeth  unto  it,  andsaith, 

*  Deliver  me.  for  thou  art  my  God,’  Isa.  xliv.  17.  The  authors 
of  this  superstition,  whereby  the  love  of  innumerable  poor  souls 
is  depraved  and  abused,  do  first  frame  in  their  minds  what 
they  suppose  may  solicit  or  draw  out  the  natural  and  carnal  af¬ 
fections  of  men  unto  it,  and  then  outwardly  represent  it  as  an 
object  for  them.  Wherefore  some  of  their  representations  of 
him  are  glorious,  and  some  of  them  dolorous,  according  as  they 
aim  to  excite  affections  in  carnal  minds.  But,  as  I  said,  these 
things  are  not  Christ,  nor  is  he  any  way  concerned  in  them. 

(5.)  I  acknowledge  there  have  been  great  pretences  of  such 
a  love  unto  Christ  as  cannot  be  justified.  Such  is  that  which 
some  of  the  devotionists  of  the  Roman  church  have  endeavour- 


UNTO  THE  PERSON  OF  CHRIST. 


191 


ed  rather  to  express  out  of  their  fancy,  than  declare  out  of  their 
experience.  Raptures,  ecstasies,  self-annihilations,  immediate 
adhesions  and  enjoyments,  without  any  act  of  the  understand¬ 
ing,  and  with  a  multitude  of  other  swelling  words  of  vanity, 
they  labour  to  set  off  what  they  fancy  to  be  divine  love.  But 
there  want  not  evidences  of  truth,  sufficient  to  defeat  these  pre¬ 
tences,  be  they  never  so  specious  and  glorious.  For, 

(1.)  As  it  is  by  them  described,  it  exceedeth  all  Scripture  pre¬ 
cedents.  For  men  to  assume  unto  themselves  an  apprehension 
that  they  love  Christ  in  another  manner  and  kind,  in  a  higher 
degree  at  least,  and  thence  to  enjoy  more  intimacy  with  him, 
more  love  from  him,  than  did  any  of  the  Apostles,  John,  or  Paul, 
or  Peter,  or  any  other  of  those  holy  ones,  whose  love  unto  him 
is  recorded  in  the  Scripture,  is  intolerable  vanity  and  presump¬ 
tion.  But  no  such  things  as  these  devotees  pretend  unto,  are 
mentioned,  or  in  the  least  intimated  concerning  them,  and  their 
love  to  their  Lord  and  Master.  No  man  will  pretend  unto  more 
love  than  they  had,  but  such  as  have  none  at  all. 

(2.)  It  is  no  way  directed,  warranted,  approved  by  any  com¬ 
mand,  promise,  or  rule  of  the  Scripture.  And  as  it  is  without 
precedent,  so  it  is  without  precept.  And  hereby,  whether  we 
will  or  no,  all  our  graces  and  duties  must  be  tried,  as  unto  any 
acceptation  with  God.  Whatever  pretends  to  exceed  the  direc¬ 
tion  of  the  word,  may  safely  be  rejected,  cannot  safely  be  admits 
ted.  Whatever  enthusiasms  or  pretended  inspirations  may  be 
pleaded,  for  the  singular  practice  of  what  is  prescribed  in  the 
Scripture,  yet  none  can  be  allowed  for  an  approved  principle  of 
what  is  not  so  prescribed.  Whatever  exceeds  the  bounds  there¬ 
of,  is  resolved  into  the  testimony  of  every  distempered  imagina¬ 
tion.  Nor  will  it  avail  that  these  things  amongst  them  are 
submitted  unto  the  judgment  of  the  church.  For  the  church 
hath  no  rule  to  judge  by  but  the  Scripture  ;  and  it  can  pass  but 
one  judgment  of  what  is  not  warranted  thereby,  namely,  that  it 
is  to  be  rejected. 

(3.)  As  it  is  described  by  those  who  applaud  it ;  it  is  not  suit¬ 
ed  unto  the  sober,  sedate  actings  of  the  rational  faculties  of  our 
souls.  For  whereas  all  that  God  requireth  of  us,  is  that  we 
love  him  with  all  our  souls  and  all  our  minds;  these  men  cry 


192 


THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE 


lip  a  divine  love  by  an  immediate  adhesion  of  the  will  and  the 
affections  unto  God,  without  any  actings  of  the  mind  and  un¬ 
derstanding  at  all.  Love  indeed  is  the  regular  acting  of  our 
whole  souls,  by  all  their  faculties  and  rational  powers,  in  an 
adherence  unto  God.  But  these  men  have  fancied  a  divine 
love  for  them  whom  they  would  admire  and  extol,  which  dis¬ 
turbs  all  their  regular  actings,  and  renders  them  of  little  or  no 
use  in  that  which,  without  their  due  exercise,  is  nothing  but 
fancy.  And  hence  it  is,  that  under  pretence  of  this  love,  sun¬ 
dry  persons  among  them,  yea,  all  that  have  pretended  unto  it, 
have  fallen  into  such  ridiculous  excesses  and  open  delusions, 
as  sufficiently  discover  the  vanity  of  the  love  itself  pretended 
by  them. 

Wherefore,  we  plead  for  no  other  love  unto  the  person  of 
Christ  but  what  the  Scripture  warrants  as  unto  its  nature,  what 
the  gospel  requireth  of  us  as  our  duty,  when  the  natural  facul¬ 
ties  of  our  minds  are  suited  unto  and  given  us  for,  what  they 
are  enabled  unto  by  grace,  and  without  which,  in  some  degree 
of  sincerity,  no  man  can  yield  acceptable  obedience  unto  him. 

These  things  being  premised,  that  which  we  assert  is,  that 
there  is  and  ought  to  be,  in  all  believers,  a  religious  gracious 
love  unto  the  person  of  Christ,  distinct  from,  and  the  reason  of 
their  obedience  unto  his  commands;  that  is,  it  is  distinct  from 
all  other  commands  ;  but  is  also  itself  commanded  and  required 
of  us  in  a  way  of  duty. 

That  there  is  in  the  church  such  a  love  unto  the  person  of 
Christ,  the  Scripture  testifies  both  in  the  precepts  it  gives  for  it, 
and  the  examples  of  it.  And  all  those  who  truly  believe  can¬ 
not  apprehend  that  they  understand  any  thing  of  faith,  or  love 
of  Christ,  or  themselves,  by  whom  it  is  called  in  question.  If, 
therefore,  I  should  enlarge  on  this  subject,  a  great  part  of  the 
doctrine  of  the  Scripture  from  first  to  last  must  be  represented, 
and  a  transcript  of  the  hearts  of  believers,  wherein  this  love  is 
seated  and  prevalent,  be  made  according  to  our  ability.  And 
there  is  no  subject  that  I  could  more  willingly  enlarge  upon. 
But  I  must  at  present  contract  myself  in  compliance  with  my 
design.  Two  things  only  I  shall  demonstrate  :  (1.)  That  the 
person  of  Christ  is  the  object  of  divine  love.  (2.)  What  is  the 


UNTO  THE  PERSON  OF  CHRIST. 


193 


nature  of  that  love  in  us  ;  what  are  the  grounds  of  it,  and  the 
motives  unto  it,  in  them  that  do  believe. 

1.  In  reference  unto  the  first  of  those,  the  ensuing  position 
shall  be  the  subject  of  the  remainder  of  this  chapter. 

The  person  of  Christ  is  the  principal  object  of  the  love  of 
God,  and  of  the  whole  creation  participant  of  his  image.  The 
reason  why  I  thus  extend  the  assertion,  will  appear  in  the  de¬ 
claration  of  it. 

(1.)  No  small  part  of  the  eternal  blessedness  of  the  holy 
God  consisteth  in  the  mutual  love  of  the  Father  and  the  Son, 
by  the  Spirit.  As  lie  is  the  only  begotten  of  the  Father,  he 
*  is  the  first  necessary,  adequate,  complete  object  of  the  whole 
love  of  the  Father.  Hence  he  says  of  himself,  that  £  from 
eternity  he  was  by  him,  as  brought  up  with  him,  and  was 
daily  his  delight,  rejoicing  always  before  him,5  Prov.  viii.  30. 
Which  place  was  opened  before.  In  him  was  the  ineffable, 
eternal,  unchangeable  delight  and  complacency  of  the  Father, 
as  the  full  object  of  his  love.  The  same  is  expressed  in  that 
description  of  him,  John  i.  18.  ‘  The  only  begotten  Son,  who 

is  in  the  bosom  of  the  Father.’  His  being  the  only  begotten 
Son,  declares  his  eternal  relation  unto  the  person  of  the  Fa¬ 
ther,  of  whom  he  was  begotten  in  the  entire  communication 
of  the  whole  divine  nature.  Hereon  he  is  in  the  bosom  of  the 
Father.  In  the  eternal  embraces  of  his  love,  as  his  only  be¬ 
gotten  Son.  The  Father  loves,  and  cannot  but  love  his  own 
nature  and  essential  image  in  him. 

Herein  originally  is  God  love.  1  For  God  is  love,’  1  John 
iv.  8.  This  is  the  fountain  and  prototype  of  all  love,  as  being 
eternal  and  necessary.  All  other  acts  of  love  are  in  God  but 
emanations  from  hence,  and  effects  of  it.  As  he  doth  good, 
because  he  is  good,  so  he  loveth,  because  he  is  love.  He  is 
love  eternally  and  necessarily  in  this  love  of  the  Son  ;  and  all 
other  workings  of  love  are  but  acts  of  his  will,  whereby  some¬ 
what  of  it  is  outwardly  expressed.  And  all  love  in  the  crea¬ 
tion  was  introduced  from  this  fountain,  to  give  a  shadow  and 
resemblance  of  it. 

Love  is  that  which  contemplative  men  have  always  almost 
adored.  Many  things  have  they  spoken  to  evince  it  to  be  the 

25 


194 


THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE 


light,  life,  lustre,  and  glory  of  the  whole  creation.  But  the 
original  and  pattern  of  it  was  always  hid  from  the  wisest 
philosophers  of  old.  Something  they  reached  after  about  God’s 
love  unto  himself,  with  rest  and  complacency  in  his  own  infi¬ 
nite  excellencies.  But  of  this  ineffable  mutual  love  of  the  Fa¬ 
ther  and  the  Son,  both  in  and  by  that  Spirit,  which  proceeds 
from  them  both,  they  had  neither  apprehension  nor  conjec¬ 
ture.  Yet  as  herein  doth  the  principal  part  (if  we  may  so 
speak)  of  the  blessedness  of  the  holy  God  consist,  so  is  it  the 
only  fountain  and  prototype  of  all  that  is  truly  called  love. 
A  blessing  and  glory  which  the  creation  had  never  been  made 
partaker  of,  but  only  to  express,  according  to  the  capacity  of 
their  several  natures,  this  infinite  and  eternal  love  of  God. 
For  God’s  love  of  himself,  which  is  natural  and  necessary 
unto  the  divine  being,  consists  in  the  mutual  complacency  of 
the  Father  and  the  Son  by  the  Spirit.  And  it  was  to  express 
himself,  that  God  made  any  thing  without  himself.  He  made 
the  heavens  and  the  earth  to  express  his  being,  goodness,  and 
power.  He  created  man  in  his  own  image,  to  express  his 
holiness  and  righteousness;  and  he  implanted  love  in  our  na¬ 
tures,  to  express  this  eternal  mutual  love  of  the  holy  persons 
of  the  Trinity.  But  we  must  leave  it  under  the  veil  of  infi¬ 
nite  incomprehensibleness  ;  though  admiration  and  adoration  of 
it  be  not  without  the  highest  spiritual  satisfaction. 

Again,  he  is  the  peculiar  object  of  the  love  of  the  Father, 
of  the  love  of  God,  as  he  is  incarnate,  as  he  hath  taken  on  him, 
and  hath  now  discharged,  the  work  of  mediation,  or  continues 
in  the  discharge  of  it;  that  is,  the  person  of  Christ  as  God- 
man  is  the  peculiar  object  of  the  divine  love  of  the  Father. 
The  person  of  Christ  in  his  divine  nature  is  the  adequate  ob¬ 
ject  of  that  love  of  the  Father  which  is  ad  intra ,  a  natural 
necessary  act  of  the  divine  essence  in  its  distinct  personal  ex¬ 
istence  ;  and  the  person  of  Christ  as  incarnate,  as  clothed  with 
human  nature,  is  the  first  and  full  object  of  the  love  of  the 
Father  in  those  acts  of  it  which  are  ad  extra ,  or  are  to¬ 
wards  any  thing  without  himself.  So  he  declares  himself  in 
the  prospect  of  his  future  incarnation  and  work,  1  Behold  my 
servant  whom  I  uphold,  mine  elect  in  whom  my  soul  delight- 


UNTO  THE  PERSON  OP  CHRIST. 


195 


eth,’  Isa.  xliii.  1.  The  delight  of  the  soul  of  God,  his  rest  and 
complacency,  which  are  the  great  effects  of  love,  are  in  the 
Lord  Christ  as  his  elect  and  servant  in  the  work  of  mediation. 
And  the  testimony  hereof  he  renewed  twice  from  heaven  after¬ 
wards.  Matt.  iii.  17.  ‘Lo,  a  voice  from  heaven,  saying, 
This  is  my  beloved  Son  in  whom  I  am  well  pleased  as  it  is 
again  repeated,  Matt.  xvii.  5.  All  things  are  disposed  to  give 
a  due  sense  unto  us  of  this  love  of  God  unto  him.  The  testi¬ 
mony  concerning  it  is  twice  repeated  in  the  same  words  from 
heaven.  And  the  words  of  it  are  emphatical  unto  the  ut¬ 
most  of  our  comprehension.  My  Son,  my  Servant,  mine  elect, 
my  beloved  Son  in  whom  I  rest,  in  whom  I  delight,  and  am 
well  pleased.  It  is  the  will  of  God  to  leave  upon  our  hearts  a 
sense  of  this  his  love  unto  Christ ;  for  this  voice  came  from 
heaven,  not  for  his  sake,  who  was  always  filled  with  a  sense 
of  this  divine  love,  but  for  ours,  that  we  might  believe  it. 

This  he  pleaded  as  the  foundation  of  all  the  trust  reposed 
in  him,  and  all  the  power  committed  unto  him  :  ‘  The  Father 

loveth  the  Son,  and  hath  given  all  things  into  his  hand,’  John 
iii.  35.  ‘  The  Father  loveth  the  Son,  and  sheweth  him  all 

things  that  himself  doth,’  John  v.  20.  And  the  sense  or  due 
apprehension  of  it,  is  the  foundation  of  Christian  religion. 
Hence  he  prays,  that  we  may  ‘  know  that  God  hath  loved  him,’ 
John  xvii.  23,  26. 

In  this  sense  the  person  of  Christ  is  the  irpwrov  6sktikoi»  the  first 
recipient  subject  of  all  that  divine  love  which  extends  itself 
unto  the  church.  It  is  all,  the  whole  of  it,  in  the  first  place 
fixed  upon  him,  and  by  and  through  him  is  communicated  unto 
the  church.  Whatever  it  receives  in  grace  and  glory,  it  is  but 
the  streams  of  this  fountain,  love  unto  himself.  So  he  prays 
for  all  his  disciples,  ‘that  the  love,’  saith  he,  ‘wherewith  thou 
hast  loved  me,  may  be  in  them,  and  I  in  them,’  John  xvii.  26. 
They  can  be  partakers  of  no  other  love,  neither  in  itself  nor  in 
its  fruits,  but  that  alone  wherewith  the  Father  first  loved  him. 
He  loveth  him  for  us  all,  and  us  no  otherwise  but  as  in  him. 
‘He  makes  us  accepted  in  the  beloved,’  Eph.  i.  6.  He  is  the 
beloved  of  the  Father,  Kar'  as  in  all  things  he  was  to  have 

the  pre-eminence,  Col.  i.  18.  The  love  of  the  body  is  derived 


196 


the  especial  principle  of  obedience 


unto  it  from  the  love  unto  the  head.  And  in  the  love  of  him 
doth  God  love  the  whole  church,  and  no  otherwise.  He  loves 
none  but  as  united  unto  him,  and  participant  of  his  nature. 

Wherefore  the  love  of  the  Father  unto  the  Son,  as  the  only- 
begotten,  and  the  essential  image  of  his  person,  wherein  the 
ineffable  delight  of  the  divine  nature  doth  consist,  was  thefoun- 

o  ' 

tain  and  cause  of  all  love  in  the  creation,  by  an  act  of  the  will 
of  God  for  its  representation.  And  the  love  of  God  the  Father 
unto  the  person  of  Christ  as  incarnate,  being  the  first  adequate 
object  of  divine  love  wherein  there  is  any  thing  ad  extra, ,  is  the 
fountain  and  especial  cause  of  all  gracious  love  towards  us  and 
in  us.  And  our  love  imto  Christ  being  the  only  outward  ex¬ 
pression  and  representation  of  this  love  of  the  Father  unto  him, 
therein  consists  the  principal  part  of  our  renovation  into  his 
image.  Nothing  renders  us  so  like  unto  God  as  our  love  unto 
Jesus  Christ,  for  he  is  the  principal  object  of  his  love  ;  in  him 
doth  his  soul  rest,  in  him  is  he  always  well  pleased.  Wherever 
this  is  wanting,  whatever  there  may  be  besides,  there  is  nothing 
of  the  image  of  God.  He  that  loves  not  Jesus  Christ,  let  him 
be  Anathema,  Maran-atha  ;  for  he  is  unlike  unto  God,  his  car¬ 
nal  mind  is  enmity  against  God. 

Among  those  who  are  in  the  image  of  God,  the  angels  above 
are  of  the  first  consideration.  We  are  indeed  as  yet  much  in 
the  dark  unto  the  things  that  are  within  the  veil.  They  are 
above  us  as  unto  our  present  capacity,  and  hid  from  us,  as  unto 
our  present  state.  But  there  is  enough  in  the  Scripture  to  mani¬ 
fest  the  adhesion  of  angels  unto  the  person  of  Christ  by  divine 
love.  For  love  proceeding  from  sight,  is  the  life  of  the  church 
above  ;  as  love  proceeding  from  faith  is  the  life  of  the  church 
below.  And  this  life  the  angels  themselves  do  live.  For, 

1.  They  were  all,  unto  their  inexpressible  present  advantage 
and  security  for  the  future,  brought  into  that  recovery  and  re¬ 
capitulation  of  all  things  which  God  hath  made  in  him.  He 
hath  c  gathered  together  in  one  all  things  in  Christ,  boifh  which 
are  in  heaven  and  which  are  on  earth,  even  in  him,’  Eph.  i.  10. 
The  things  in  heaven,  and  things  in  earth,  angels  above,  and 
men  below,  were  originally  united  in  the  love  of  God.  God’s 
Jove  unto  them,  whence  springs  their  mutual  love  between 


UNTO  THE  PERSON  OF  CHRIST. 


197 


themselves,  was  a  bond  of  union  between  them,  rendering  them 
one  complete  family  of  God  in  heaven  and  earth,  as  it  is  called, 
Eph.  iii.  15.  On  the  entrance  of  sin,  whereby  mankind  for¬ 
feited  their  interest  in  the  love  of  God,  and  lost  all  love  unto 
him,  or  any  thing  for  him,  this  union  was  utterly  dissolved  and 
mutual  enmity  came  into  the  place  of  its  principal  in  love.  God 
is  pleased  to  gather  up  these  divided  parts  of  his  family  into  one, 
in  one  head  which  is  Christ  Jesus.  And  as  there  is  hereby  an 
union  established  again  between  angels  and  the  church  in  love, 
so  their  adherence  unto  the  head,  the  centre,  life,  and  spring  of 
this  union,  is  by  love,  and  no  otherwise.  It  is  not  faith,  but 
love  that  is  the  bond  of  this  union  between  Christ  and  them  ; 
and  herein  no  small  part  of  their  blessedness  and  glory  in  hea¬ 
ven  doth  consist. 

2.  That  worship,  adoration,  service,  and  obedience  which 
they  yield  unto  him,  are  all  in  like  manner  animated  with  love 
and  delight.  In  love  they  cleave  unto  him,  in  love  they  wor¬ 
ship  and  serve  him.  They  had  a  command  to  worship  him  on 
his  nativity,  Heb.  i.  6  ;  and  they  did  it  with  joy,  exultation,  and 
praises,  all  effects  of  love  and  delight,  Luke  ii.  13,  14.  And  as 
they  continue  about  the  throne  of  God,  they  say  with  a  loud 
voice,  1  Worthy  is  the  Lamb  that  was  slain  to  receive  power, 
and  riches,  and  wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing,’  Rev.  v.  11,  12.  Their  continual  ascription  of 
glory  and  praise  unto  him,  is  an  effect  of  reverential  love  and 
delight.  And  from  thence  also  is  their  concernment  in  his  gos¬ 
pel  and  grace,  Eph.  iii.  9,  10.  1  Pet.  i.  22.  Not  without  this 

love  in  the  highest  degree,  can  it  be  conceived  how  they  should 
be  blessed  and  happy  in  their  continual  employment.  For  they 
are  all  ‘  ministering  spirits  sent  forth  to  minister  for  the  heirs  of 
salvation,’  Heb.  i.  14.  Were  they  not  acted  herein  by  their 
fervent  love  unto  Christ,  they  could  have  no  delight  in  their 
own  ministry. 

We  have  not,  we  cannot  have  in  this  world,  a  full  compre¬ 
hension  of  the  nature  of  angelical  love.  Our  notions  are  but 
dark  and  uncertain  in  things  whereof  we  can  have  no  expe¬ 
rience.  Wherefore  we  cannot  have  here  a  clear  intuition  into 
the  nature  of  the  love  of  spirits,  whilst  our  own  is  mixed  with 


198 


THE  ESPECIAL  PRINCIPLE  OF  OBEDIENCE 


what  derives  from  the  actings  of  the  animal  spirits  of  onr  bodies 
also.  But  the  blessedness  of  angels  doth  not  consist  in  the  en¬ 
dowments  of  their  nature,  that  they  are  great  in  power,  light, 
knowledge  and  wisdom.  For,  notwithstanding  these  things, 
many  of  them  became  devils.  But  the  excellency  and  blessed¬ 
ness  of  the  angelical  state  consist  in  these  two  things  :  (1.)  That 
they  are  disposed,  and  able  constantly,  inseparably,  universally, 
uninterruptedly  to  cleave  unto  God  in  love.  And  as  they  do 
so  unto  God,  so  they  do  unto  the  person  of  Christ,  and  through 
him  as  their  head  unto  God,  even  the  Father.  (2.)  Add  here¬ 
unto  that  gracious  reflex  sense  which  they  have  of  the  glory, 
dignity,  eternal  sweetness  and  satisfaction  which  ariseth  from 
hence,  and  we  have  the  sum  of  angelical  blessedness. 

3.  The  church  of  mankind  is  the  other  part  of  the  rational 
creation,  whereon  the  image  of  God  is  renewed.  Love  unto 
the  person  of  Christ  proceeding  from  faith,  is  their  life,  their 
joy,  and  glory.  It  was  so  unto  the  church  under  the  Old  Tes¬ 
tament.  The  whole  book  of  Canticles  is  designed  to  no  other 
purpose,  but  variously  to  shadow  forth,  to  insinuate  and  repre¬ 
sent  the  mutual  love  to  Christ  and  the  church.  Blessed  is  he 
who  understands  the  sayings  of  that  book,  and  hath  the  experi¬ 
ence  of  them  in  his  heart.  The  forty-fifth  psalm,  among  others, 
is  designed  unto  the  same  purpose.  All  the  glorious  descrip¬ 
tions  which  are  given  of  his  person  in  the  residue  of  the  pro¬ 
phets  were  only  means  to  excite  love  unto  him,  and  desires  af¬ 
ter  him.  Hence  is  he  called  ‘  The  desire  of  all  nations,’  Hag. 
ii.  7.  He  alone  who  is  desirable  unto,  and  the  only  beloved  of 
the  church,  gathered  out  of  all  nations.  The  clear  revelation  of 
the  person  of  Christ,  so  as  to  render  him  the  direct  object  of 
our  love,  with  the  causes  and  reasons  of  it,  is  one  of  the  most 
eminent  privileges  of  the  New  Testament.  And  it  is  variously 
attested  in  precepts,  promises,  instances,  and  solemn  approbations. 

Wherever  he  supposeth  or  requireth  this  love  in  any  of  his 
disciples,  it  is  not  only  as  their  duty,  as  that  which  they  were 
obliged  unto  by  the  precepts  of  the  gospel,  but  as  that,  without 
which  no  other  duty  whatever  is  accepted  by  him.  ‘If,’  saith 
he,  ‘ye  love  me,  keep  my  commandments,’  John  xiv.  15.  He 
so  requires  love  unto  himself,  as  not  to  expect  or  approve  of  any 


UNTO  THE  PERSON  OF  CHRIST. 


199 


obedience  unto  his  commands  without  it.  It  is  a  great  and 
blessed  duty  to  feed  the  sheep  and  the  lambs  of  Christ:  yet 
will  not  he  accept  of  it  unless  it  proceeds  out  of  love  unto  his  per¬ 
son.  ‘  Simon,  son  of  Jonas,  lovest  thou  me  ?  feed  my  lambs,’ 
John  xxi.  15 — 17.  Three  times  did  he  repeat  the  same  words 
to  him,  who  had  failed  in  his  love  towards  him,  by  denying 
him  thrice.  Without  this  love  unto  him,  he  requires  of  none 
to  feed  his  sheep,  nor  will  accept  of  what  they  pretend  to  do 
therein.  It  were  a  blessed  thing,  if  a  due  apprehension  hereof 
always  abide  with  them  that  are  called  unto  that  work. 

Hereunto  doth  he  annex  those  blessed  promises  which  com¬ 
prize  the  whole  of  our  peace,  safety,  and  consolation  in  this 
world.  1  He  (saith  he)  that  loveth  me,  shall  be  loved  of  my  Fa¬ 
ther  ;  and  I  will  love  him,  and  manifest  myself  unto  him,’  John 
xiv.21.andver.  23.  ‘  My  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him.’  i  What  heart  can 
conceive,  what  tongue  can  express,  the  glory  of  these  promises, 
or  the  least  part  of  the  grace  that  is  contained  in  them?  Who 
can  conceive  aright  of  the  divine  condescension,  love,  and  grace 
that  are  expressed  in  them?  How  little  a  portion  is  it  that  we 
know  of  God  in  these  things?  But  if  we  value  them  not,  if 
we  labour  not  for  an  experience  of  them  according  unto  our 
measure,  we  have  neither  lot  nor  portion  in  the  gospel :  the 
presence  and  abode  of  God  with  us  as  a  Father  manifesting 
himself  to  be  such  unto  us,  in  the  infallible  pledges  and  assu¬ 
rances  of  our  adoption:  the  presence  of  Christ  with  us,  reveal¬ 
ing  himself  unto  us,  with  all  those  ineffable  mercies  wherewith 
these  things  are  accompanied,  are  all  contained  in  them.  And 
these  promises  are  peculiarly  given  unto  them  that  love  the 
person  of  Christ,  and  in  the  exercise  of  love  towards  him. 

Hereunto  are  designed  the  gospel  Gerazim  and  Ebal,  the  de¬ 
nunciation  of  blessings  and  curses.  As  blessings  are  declared 
to  be  their  portion  who  love  the  Lord  Jesus  in  sincerity,  Eph. 
vi.  24.  so  those  who  love  him  not,  have  the  substance  of  all 
curses  denounced  against  them,  even  Anathema,  Maran-atha, 
1  Cor.  xvi.  22.  So  far  shall  such  persons  be,  whatever  they 
may  profess  of  outward  obedience  unto  the  gospel,  from  any 
blessed  interest  in  the  promises  of  it,  as  that  they  are  justly  lia- 


200  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

ble  unto  final  excision  from  the  church  in  this  world,  and  eter¬ 
nal  malediction  in  that  which  is  to  come¬ 
lt  is  evident,  therefore,  that  the  love  of  the  church  of  believ¬ 
ers  unto  the  person  of  Christ,  is  not  a  distempered  fancy,  not  a 
deluding  imagination,  as  some  have  blasphemed,  but  that  which 
the  nature  of  their  relation  unto  him  makes  necessary’;  that 
wherein  they  express  their  renovation  into  the  image  of  God, 
that  which  the  Scripture  indispensably  requires  of  them,  and 
whereon  all  their  spiritual  comforts  do  depend.  These  things 
being  spoken  in  general,  the  particular  nature,  effects,  operations, 
and  motives  of  this  divine  love  must  now  be  further  inquired  into. 


CHAP.  XIII. 

THE  NATURE,  OPERATIONS,  AND  CAUSES  OF  DIVINE  LOVE, 
AS  IT  RESPECTS  THE  PERSON  OF  CHRIST. 

That  we  may  the  better  understand  that  love  unto  the  person 
of  Christ  which  we  plead  for,  some  things  must  be  premised 
concerning  the  nature  of  divine  love  in  general,  and  thereon  its 
application  unto  the  particular  actings  and  exercise  of  it  which 
we  inquire  into,  will  be  plain  and  easy. 

God  hath  endued  our  nature  with  a  faculty  and  ability  of 
fixing  our  love  upon  himself.  Many  can  understand  nothing 
of  love  but  the  adherence  of  their  minds  and  souls  unto  things 
visible  and  sensible,  capable  of  a  present  natural  enjoyment.  For 
things  unseen,  especially  such  as  are  eternal  and  infinite,  they 
suppose  they  have  a  veneration,  a  religious  respect,  a  devout 
adoration  ;  but  how  they  should  love  them,  they  cannot  under¬ 
stand.  And  the  Apostle  doth  grant,  that  there  is  a  greater  diffi¬ 
culty  in  loving  things  that  cannot  be  seen,  than  in  loving  those 
which  are  always  visibly  present  unto  us,  1  John  iv.  20.  How- 
beit,  this  divine  love  hath  a  more  fixed  station  and  prevalency  in 
the  minds  of  men,  than  any  other  kind  of  love  whatever.  For, 
1.  The  principal  end  why  God  endued  our  natures  with  that 


AS  IT  RESPECTS  THE  PERSON  OF  CHRIST. 


201 


great  and  ruling  affection,  that  hath  the  most  eminent  and  pe¬ 
culiar  power  and  interest  in  our  souls,  was,  in  the  first  place, 
that  it  might  be  fixed  on  himself,  that  it  might  be  the  instru¬ 
ment  of  our  adherence  unto  him.  He  did  not  create  this  affection 
in  us,  that  we  might  be  able  by  it  to  cast  ourselves  into  the  em¬ 
braces  of  things  natural  and  sensual.  No  affection  hath  such 
power  in  the  soul  as  to  cause  it  to  cleave  unto  its  object,  and  to 
work  it  into  a  conformity  unto  it.  Most  other  affections  are 
transient  in  their  operations,  and  work  by  a  transport  of  nature, 
as  anger,  joy.  fear,  and  the  like.  But  love  is  capable  of  a  con¬ 
stant  exercise,  is  a  spring  unto  all  other  affections,  and  unites 
the  soul,  with  an  efficacy  not  easy  to  be  expressed,  unto  its  object. 
And  shall  we  think  that  God,  who  made  all  things  for  himself, 
did  create  this  ruling  affection  in  and  with  our  natures,  merely 
that  we  might  be  able  to  turn  from  him,  and  cleave  unto  other 
things,  with  a  power  and  faculty  above  any  we  have  of  adhe¬ 
rence  unto  him  ?  Wherefore,  at  our  first  creation,  and  in  our 
primitive  condition,  love  was  the  very  soul  and  quickening  prin¬ 
ciple  of  the  life  of  God,  and  on  our  adherence  unto  him  there¬ 
by,  the  continuance  of  our  relation  unto  him  did  depend.  The 
law,  rule,  and  measure  of  it  was,  1  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  all  thy  soul.’  For  this  end  did 
God  create  this  affection  in  us.  Not  only  our  persons  in  their 
nature  and  being,  but  in  all  their  powers  and  faculties,  were 
fitted  and  prepared  unto  this  end,  of  living  unto  God,  and  com¬ 
ing  unto  the  enjoyment  of  him.  And  all  their  exercise  on  cre¬ 
ated  objects  was  to  be  directed  unto  this  end.  Wherefore  the 
placing  of  our  love  on  any  thing  before  God,  or  above  him,  is 
a  formal  expression  of  our  apostacy  from  him. 

2.  Divine  excellencies  are  a  proper  adequate  object  of  our 
love.  The  will  indeed  can  adhere  unto  nothing  in  love,  but 
what  the  understanding  apprehends  as  unto  its  truth  and 
being.  But  it  is  not  necessary  that  the  understanding  do  ful¬ 
ly  comprehend  the  whole  nature  of  that  which  the  will  doth  so 
adhere  unto.  Where  a  discovery  is  made  unto  and  by  the  mind 
of  real  goodness  and  amiableness,  the  will  there  can  close  with 
its  affections.  And  these  are  apprehended  as  absolutely  the 
most  perfect  in  the  divine  nature  and  holy  properties  of  it. 

26 


202  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

Whereas,  therefore,  not  only  that  which  is  the  proper  object  of 
love  is  in  the  divine  excellencies,  but  it  is  there  only  perfectly 
and  absolutely,  without  the  mixture  of  any  thing  that  should 
give  it  an  allay,  as  there  is  in  all  creatures,  they  are  the  most 
suitable  and  adequate  object  of  our  love.  There  is  no  greater 
discovery  of  the  depravation  of  our  natures  by  sin,  and  degene¬ 
racy  of  our  wills  from  their  original  rectitude,  than  that,  where¬ 
as  we  are  so  prone  to  the  love  of  other  things,  and  therein  do 
seek  for  satisfaction  unto  our  souls,  where  it  is  not  to  be  obtain¬ 
ed,  it  is  not  so  hard  and  difficult  to  raise  our  hearts  unto  the 
love  of  God.  Were  it  not  for  that  depravation,  he  would  al¬ 
ways  appear  as  the  only  suitable  and  satisfactory  object  unto 
our  affections. 

3.  The  especial  object  of  divine  gracious  love,  is  the  divine 
goodness.  ‘How  great  is  his  goodness,  how  great  is  his  beau¬ 
ty  V  Zech.  ix.  17.  Nothing  is  amiable,  or  a  proper  object  of 
love,  but  what  is  good,  and  as  it  is  so.  Hence  divine  goodness, 
which  is  infinite,  hath  an  absolutely  perfect  amiableness  ac¬ 
companying  of  it.  Because  his  goodness  is  inexpressible,  his 
beauty  is  so.  How  great  is  his  goodness,  how  great  is  his 
beauty?  Hence  are  we  called  to  give  ‘thanks  unto  the  Lord, 
and  to  rejoice  in  him,’  which  are  the  effects  of  love,  because  he 
is  good,  Psal.  cvi.  1.  cxxxvi.  1. 

Neither  is  divine  goodness  the  especial  objects  of  our  love  as 
absolutely  considered.  But  we  have  a  respect  unto  it,  as  com¬ 
prehensive  of  all  that  mercy,  grace,  and  bounty,  which  are  suit¬ 
ed  to  give  us  the  best  relief  in  our  present  condition,  and  an 
eternal  future  reward.  Infinite  goodness  exerting  itself  in  all 
that  mercy,  grace,  faithfulness,  and  bounty  which  are  needful 
unto  our  relief  and  blessedness  in  our  present  condition,  is  the 
proper  object  of  our  love.  Whereas  therefore  this  is  done  only 
in  Christ,  there  can  be  true  love  of  the  divine  goodness  but  in  and 
through  him  alone. 

The  goodness  of  God  as  a  creator,  preserver,  and  re  warder, 
was  a  sufficient,  yea,  the  adequate  object  of  all  love  antecedent¬ 
ly  unto  the  entrance  of  sin  and  misery.  In  them,  in  God,  un¬ 
der  those  considerations  might  the  soul  of  man  find  full  satis¬ 
faction  as  unto  its  present  and  future  blessedness.  But  since 


AS  TT  RESPECTS  THE  PERSON  OP  CHSIST. 


203 


the  passing  of  sin.  misery,  and  death  upon  us.  our  love  can  find 
no  amiableness  in  any  goodness, no  rest,  complacency,  and  satis¬ 
faction  in  any,  but  what  is  effectual  in  that  grace  and  mercy  by 
Christ,  which  we  stand  in  need  of,  for  our  present  recovery  and 
future  reward.  Nor  doth  God  require  of  us  that  we  should 
love  him  otherwise,  but  as  he  1  is  in  Christ,  reconciling  the 
world  unto  himself.’  So  the  Apostle  fully  declares  it.  1  In  this 

was  manifested  the  love  of  God  towards  us.  because  that  God 

/ 

sent  his  only  begotten  Son  into  the  world,  that  we  might  live 
through  him ;  herein  is  love,  not  that  we  loved  God,  but  that 
he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins. 
And  we  have  known  and  believed  the  love  that  God  hath  to 
us;  God  is  love  ;  and  he  that  dwelleth  in  love,  dwelleth  in  God, 
and  God  in  him,’  1  John  iv.  9,  10,  16.  God  is  love,  of  a  nature 
infinitely  good  and  gracious,  so  as  to  be  the  only  object  of  all 
divine  love.  But  this  love  can  no  way  be  known,  or  be  so  mani¬ 
fested  unto  us,  as  that  we  may  and  ought  to  love  him,  but  by 
his  love  in  Christ,  his  sending  of  him,  and  loving  us  in  him. 
Before  this,  without  this,  we  do  not,  we  cannot  love  God.  For 
(  herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and 
sent  his  Son  to  be  the  propitiation  for  our  sins.’  This  is  the 
cause,  the  spring,  and  fountainof  all  our  love  unto  him.  They 
are  but  empty  notions  and  imaginations,  which  some  specula¬ 
tive  persons  please  themselves  withal,  about  love  unto  the  di¬ 
vine  goodness  absolutely  considered.  For,  however  infinitely 
amiable  it  may  be  in  itself,  it  is  not  so  really  unto  them,  it  is 
not  suited  unto  their  state  and  condition,  without  the  conside¬ 
ration  of  the  communication  of  it  unto  us,  in  Christ. 

4.  These  things  being  premised,  we  may  consider  the  espe¬ 
cial  nature  of  this  divine  love,  although  I  acknowledge  that  the 
least  part  of  what  believers  have  an  experience  of  in  their  own 
souls,  can  be  expressed  at  least  by  me.  Some  few  things  I  shall 
mention,  which  may  give  us  a  shadow  of  it,  but  not  the  ex¬ 
press  image  of  the  thing  itself. 

1 .  Desire  of  union  and  enjoyment  is  the  first  vital  act  of  this 
love.  The  soul,  upon  the  discovery  of  the  excellencies  of  God, 
earnestly  desires  to  be  united  unto  them,  to  be  brought  near 
unto  that  enjoyment  of  them  whereof  it  is  capable,  and  wherein 


204  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

alone  it  can  find  rest  and  satisfaction.  This  is  essential  unto 
all  love ;  it  unites  the  mind  unto  its  object,  and  rests  not  but 
in  enjoyment.  God’s  love  unto  us  ariseth  out  of  the  overflow¬ 
ing  of  his  own  immense  goodness,  whereof  he  will  communi¬ 
cate  the  fruits  and  effects  unto  us.  God  is  love,  and  herein  is 
love,  not  that  we  loved  God,  but  that  he  loved  us,  and  sent  his 
only  begotten  Son.  Yet  also  doth  this  love  of  God  tend  to  the 
bringing  of  us  unto  him,  not  that  he  may  enjoy  us,  but  that  he 
may  be  enjoyed  by  us.  This  answers  the  desire  of  enjoyment 
in  us,  Job  xiv.  15.  1  Thou  shalt  call  me,  (that  is,  out  of  the 

dust  at  the  last  day),  thou  wilt  have  a  desire  to  the  work  of  thy 
hands.5  God’s  love  will  not  rest  until  it  has  brought  us  unto 
himself.  But  our  love  unto  God  ariseth  from  a  sense  of  our 
own  wants,  our  insufficiency  to  come  unto  rest  in  ourselves,  or 
to  attain  unto  blessedness  by  our  own  endeavours.  In  this 
slate,  seeing  all  in  God,  and  expecting  all  from  the  suitableness 
of  his  excellencies  unto  our  rest  and  satisfaction,  our  souls 
cleave  unto  them,  with  a  desire  of  the  nearest  union  whereof 
our  natures  are  capable.  We  are  made  for  him,  and  cannot 
rest  until  we  come  unto  him. 

Our  goodness  extends  not  unto  God  ;  we  cannot  profit  him 
by  any  thing  that  we  are,  or  can  do.  Wherefore  his  love  unto 
us  hath  not  respect  originally  unto  any  good  in  ourselves,  but 
is  a  gracious  free  act  of  his  own.  He  doth  good  for  no  other 
reason  but  because  he  is  good.  Nor  can  his  infinite  perfections 
take  any  cause  for  their  original  actings  without  himself.  He 
wants  nothing  that  he  would  supply  by  the  enjoyment  of  us. 
But  we  have  indigency  in  ourselves  to  cause  our  love  to  seek 
an  object  without  ourselves.  And  so  his  goodness,  with  the 
mercy,  grace,  and  bounty  included  therein,  is  the  cause,  reason, 
and  object  of  our  love.  We  love  them  for  themselves ;  and 
because  we  are  wanting  and  indigent,  we  love  them  with  a  de¬ 
sire  of  union  and  enjoyment,  wherein  we  find  that  our  satis¬ 
faction  and  blessedness  doth  consist.  Love,  in  general,  unites 
the  mind  unto  the  object,  the  person  loving,  unto  the  thing  or 
person  beloved.  So  is  it  expressed  in  an  instance  of  human, 
temporary,  changeable  love ;  namely,  that  of  Jonathan  to 
Payid.  1  His  soul  was  knit  to  the  soul  of  David,  and  he  loved 


AS  IT  RESPECTS  THE  PERSON  OF  CHRIST. 


205 


him  as  his  own  soul,’  1  Sam.  xviii.  1.  Love  had  so  effectual¬ 
ly  united  them,  as  that  the  soul  of  David  was  as  his  own. 
Hence  are  those  expressions  of  this  divine  love,  by  cleaving 
unto  God,  following  hard  after  him,  thirsting,  panting  after 
him,  with  the  like  intimations  of  the  most  earnest  endeavours 
of  our  nature  after  union  and  enjoyment. 

When  the  soul  hath  a  view  by  faith  (which  nothing  else 
can  give  it)  of  the  goodness  of  God  as  manifested  in  Christ, 
that  is,  of  the  essential  excellencies  of  his  nature  as  exerting 
themselves  in  him,  it  reacheth  after  him  with  its  most  earnest 
embraces,  and  is  restless  until  it  comes  unto  perfect  fruition. 
It  sees  in  God,  the  fountain  of  life,  and  would  drink  of  the 
1  rivers  of  his  pleasures,’  Psal.  xvi.  8,  9.  That  in  his  ‘presence 
is  fulness  of  joy,  and  at  his  right  hand  are  pleasures  for  ever¬ 
more,’  Psal.  xvi.  11.  It  longs  and  pants  to  drink  of  that  foun¬ 
tain,  to  bathe  itself  in  that  river  of  pleasures  ;  and  wherein  it 
comes  short  of  present  enjoyment,  it  lives  in  hopes  that  when 
we  ‘  awake,  it  shall  be  satisfied  with  his  likeness,  Psal.  xvii. 
15.  There  is  nothing  grievous  unto  a  soul  filled  with  this 
love,  but  what  keeps  it  from  the  full  enjoyment  of  these  excel¬ 
lencies  of  God.  What  doth  so,  naturally  and  necessarily  it 
groans  under.  Such  is  our  present  state  in  the  body,  wherein 
in  some  sense  we  are  1  absent  from  the  Lord,’  2  Cor.  v.  4,  8,  9. 
And  what  doth  so  morally  in  the  deviations  of  its  will  and  af¬ 
fections,  as  sin  it  hates  and  abhors,  and  loaths  itself  for.  Un¬ 
der  the  conduct  of  this  love,  the  whole  tendency  of  the  soul  is 
unto  the  enjoyment  of  God  ;  it  would  be  lost  in  itself,  and 
found  in  him;  nothing  in  itself,  and  all  in  him.  Absolute 
complacency  herein,  that  God  is  what  he  is,  that  he  should  be 
what  he  is,  and  nothing  else,  and  that  as  such  we  may  be 
united  unto  him,  und  enjoy  him  according  to  the  capacity  of 
our  natures,  is  the  life  of  divine  love. 

2.  It  is  a  love  of  assimulation.  It  contains  in  it  a  desire 
and  intense  endeavour  to  be  like  unto  God,  according  unto 
our  capacity  and  measure.  The  soul  sees  all  goodness,  and 
consequently  all  that  is  amiable  and  lovely  in  God,  the  want 
of  all  which  it  finds  in  itself.  The  fruition  of  this  goodness 
is  that  which  it  longs  for  as  its  utmost  end,  and  conformity 


206  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

unto  it  as  the  means  thereof.  There  is  no  man  who  loves 
not  God  sincerely,  but  indeed  he  would  have  him  to  be  some¬ 
what  that  he  is  not,  that  he  might  be  the  more  like  unto  him. 
This  such  persons  are  pleased  withal  whilst  they  can  fancy 
it  in  any  thing,  Psal.  1.  2i.  They  that  love  him  would  have 
him  be  all  that  he  is,  as  he  is,  and  nothing  else,  and  would  be 
themselves  like  unto  him.  And  as  love  hath  this  tendency,  and 
is  that  which  gives  disquietment  unto  the  soul  when  and  where¬ 
in  we  are  unlikeunto  God;  so  it  stirs  up  constant  endeavours  af¬ 
ter  assimulation  unto  him,  and  hath  a  principal  efficacy  unto  that 
end.  Love  is  the  principle  that  actually  assimulates  and  con¬ 
forms  us  unto  God,  as  faith  is  the  principle  which  originally 
disposeth  thereunto.  In  our  renovation  into  the  image  of 
God,  the  transforming  power  is  radically  seated  in  faith,  but 
acts  itself  by  love.  Love  proceeding  from  faith,  gradually 
chansfeth  the  soul  into  the  likeness  of  God  ;  and  the  more  it  is 
in  exercise,  the  more  is  that  change  effected.  To  labour  after 
conformity  unto  God  by  outward  actions  only,  is  to  make  an 
image  of  the  living  God,  hewed  out  of  the  stock  of  a  dead  tree. 
It  is  from  this  vital  principle  of  love  that  we  are  not  forced  into 
it  as  by  engines,  but  naturally  grow  up  into  the  likeness  and 
image  of  God.  For  when  it  is  duly  affected  with  the  excellen¬ 
cies  of  God  in  Christ,  it  fills  the  mind  with  thoughts  and  con¬ 
templations  on  them,  and  excites  all  the  affections  unto  a  de¬ 
light  in  them.  And  where  the  soul  acts  itself  constantly  in 
the  mind’s  contemplation,  and  the  delight  of  the  affections,  it 
will  produce  assimulation  unto  the  object  of  them.  To  love 
God  is  the  only  way  and  means  to  be  like  unto  him. 

3.  It  is  a  love  of  complacency,  and  therein  of  benevolence. 
Upon  that  view  which  we  have  by  spiritual  light  and  faith  of 
the  divine  goodness,  exerting  itself  in  the  way  before  described, 
our  souls  do  approve  of  all  that  is  in  God,  applaud  it,  and  adore 
it,  and  acquiesce  in  it.  Hence  two  great  duties  do  arise,  and 
hereon  do  they  depend.  First,  joyful  ascriptions  of  glory  and 
honour  unto  God.  All  praise  and  thanksgiving,  all  blessing, 
all  assignation  of  glory  unto  him,  because  of  his  excellencies 
and  perfections,  do  arise  from  our  satisfactory  complacency  in 
them.  ‘  The  righteous  rejoice  in  the  Lord,  and  give  thanks  at 


AS  IT  RESPECTS  THE  PERSON  OP  CHRIST. 


207 


the  remembrance  of  his  holiness,’  Psal.  xcvii.  12.  They  are  so 
pleased  and  satisfied  at  the  remembrance  of  God’s  holiness,  that 
it  fills  their  hearts  with  joy,  and  causeth  them  to  break  forth  in 
praises.  Praise  is  nothing  but  an  outward  expression  of  the  in¬ 
ward  complacency  of  our  hearts,  in  the  divine  perfections  and 
their  operations.  And,  secondly,  love  herein  acts  itself  by  be¬ 
nevolence,  or  the  constant  inclination  of  the  mind  unto  all 
things,  wherein  the  glory  of  God  is  concerned.  It  wills  all  the 
things  wherein  the  name  of  God  may  be  sanctified,  his  praises 
made  glorious,  and  his  will  done  in  earth  as  it  is  in  heaven. 
As  God  says  of  his  own  love  unto  us,  { that  he  rejoiceth  in  it 
with  singing,  and  resteth  in  it,’  Zech.  iii.  17.  as  having  the  great¬ 
est  complacency  in  it,  rejoicing  over  us  with  his  ‘  whole  heart, 
and  his  whole  soul,’  Jer.  xxxii.  41.  So,  according  unto  our 
measure,  do  we  by  love  rest  in  the  glorious  excellencies  of  God, 
rejoicing  in  them,  with  our  whole  hearts  and  our  whole  souls. 

4.  This  divine  love  is  a  love  of  friendship.  The  commu¬ 
nion  which  we  have  with  God  therein,  is  so  intimate,  and  ac¬ 
companied  with  such  spiritual  boldness  as  gives  it  that  denomi¬ 
nation.  So  Abraham  was  called  the  friend  of  God,  Isa.  xli.  S. 
Jam.  ii.  23.  And  because  of  that  mutual  trust  which  is  between 
friends,  1  the  secret  of  the  Lord  is  with  them  that  fear  him,  and 
he  will  shew  them  his  covenant,’  Psal.  xxv.  14.  For  as  our 
Saviour  teacheth  us,  servants,  that  is,  those  who  are  so,  and  no 
more,  know  not  what  their  lord  doth  ;  he  rules  them,  commands 
them,  or  requires  obedience  from  them.  But  as  unto  his  secret, 
his  design,  and  purpose,  his  counsel  and  love,  they  know  no¬ 
thing  of  it.  But  saith  he  unto  his  disciples,  ‘  I  have  called  you 
friends,  for  all  things  that  I  have  heard  of  my  Father,  I  have 
made  known  unto  you,’  John  xv.  15.  He  proves  them  to  be 
rightly  called  his  friends,  because  of  the  communication  of  the 
secret  of  his  mind  unto  them.  This  is  the  great  difference  be¬ 
tween  them  who  are  only  servants  in  the  house  of  God,  and 
those  who  are  so  servants  as  to  be  friends  also.  The  same 
commands  are  given  unto  all  equally,  and  the  same  duties  are 
required  of  all  equally,  inasmuch  as  they  are  equally  servants. 
But  those  who  are  no  more  but  so,  know  nothing  of  the  secret 
counsel,  love,  and  grace  of  God,  in  a  due  manner.  For  the 


208  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

natural  man  ieceiveth  not  the  things  that  are  of  God.  Hence 
all  their  obedience  is  servile ;  they  know  neither  the  principal 
motives  unto  it,  nor  the  ends  of  it.  But  they  who  are  so  ser¬ 
vants  as  to  be  friends  also,  know  what  their  Lord  doth  ;  the 
secret  of  the  Lord  is  with  them,  and  he  shews  them  of  his  co¬ 
venant.  They  are  admitted  into  an  intimate  acquaintance  with 
the  mind  of  Christ,  (‘we  have  the  mind  of  Christ,’  1  Cor.  ii.  16.) 
and  are  thereon  encouraged  to  perform  the  obedience  of  ser¬ 
vants,  with  the  love  and  delight  of  friends.  The  same  love  of 
friendship  is  expressed,  by  that  intimate  converse  with,  and  es¬ 
pecial  residence  that  is  between  God  and  believers  ;  God  dwell- 
eth  in  them,  and  they  dwell  in  God,  for  ‘  God  is  love,’  1  John 
iv.  16.  1  If  a  man  (saith  the  Lord  Christ)  love  me,  he  will  keep 

my  words  ;  and  my  Father  will  love  him,  and  we  will  come 
unto  me,  and  make  our  abode  with  him,’  John  xiv.  23.  1  And 

if  any  man  hear  my  voice,  and  open  the  door,  I  will  come  unto 
him,  and  sup  with  him,  and  he  with  me,’  Rev.  iii.  20.  These 
are  not  empty  sounds  of  words  ;  there  is  substance  under  them, 
there  is  truth  in  them.  Those  whose  hearts  are  duly  exercised 
in  and  unto  the  love  of  God,  have  experience  of  the  refreshing 
approaches  both  of  the  Father  and  of  the  Son  unto  their  souls, 
in  the  communication  of  a  sense  of  their  love,  and  pledges  of 
their  abode  with  them. 

These  things  have  I  briefly  premised  concerning  the  nature 
of  divine  love,  that  we  may  the  better  apprehend  what  we  un¬ 
derstand  by  it,  in  the  application  of  it  unto  the  person  of  Christ. 
For, 

1.  The  formal  object  of  this  love,  is  the  essential  properties 
of  the  divine  nature,  its  infinite  goodness  in  particular.  Wher¬ 
ever  these  are,  there  is  the  object  and  reason  of  this  love.  But 
they  are  all  of  them  in  the  person  of  the  Son,  no  less  than  in  the 
person  of  the  Father.  As  therefore  we  love  the  Father  on  this 
account,  so  are  we  to  love  the  Son  also.  But, 

2.  The  person  of  Christ  is  to  be  considered  as  he  was  incar¬ 
nate  or  clothed  with  our  nature.  And  this  takes  nothing  off 
from  the  formal  reason  of  this  love,  but  only  makes  an  addition 
unto  the  motives  of  it.  This,  indeed,  for  a  season  veiled  the 
loveliness  of  his  divine  excellencies,  and  so  turned  aside  the 


AS  IT  RESPECTS  THE  PERSON  OF  CHRIST. 


209 


eyes  of  many  from  him.  For  when  he  took  on  him  ‘the  form 
of  a  servant,  and  made  himself  of  no  reputation,’  he  had  unto 
them  who  looked  on  him  with  carnal  eyes,  ‘  neither  form  nor 
comeliness,’  that  he  should  be  desired  or  beloved.  Howbeit, 
the  entire  person  of  Christ  God  and  man,  is  the  object  of  this 
divine  love,  in  all  the  acts  of  the  whole  exercise  of  it.  That 
single  effect  of  infinite  wisdom  and  grace  in  the  union  of  the 
divine  and  human  natures,  in  the  one  person  of  the  Son  of  God, 
renders  him  the  object  of  this  love  in  a  peculiar  manner.  The 
way  whereby  we  may  attain  this  peculiar  love,  and  the  motives 
unto  it,  shall  close  these  considerations. 

A  due  consideration  of,  and  meditation  on  the  proposal  of  the 
person  of  Christ  unto  us  in  the  Scripture,  are  the  proper  foun¬ 
dation  of  this  love.  This  is  the  formal  reason  of  our  faith  in 
him,  and  love  unto  him.  He  is  so  proposed  unto  us  in  the 
Scripture,  that  we  may  believe  in  him,  and  love  him,  and  for 
that  very  end.  And  in  particular,  with  respect  unto  our  love, 
to  ingenerate  it  in  us,  and  to  excite  it  unto  its  due  exercise,  are 
those  excellencies  of  his  person  as  the  principal  effect  of  divine 
wisdom  and  goodness,  which  we  have  before  insisted  on,  fre¬ 
quently  proposed  unto  us.  To  this  end  is  he  represented  as  alto¬ 
gether  lovely,  and  the  especial  glories  of  his  person  are  delineated, 
yea,  drawn  to  the  life  in  the  holy  records  of  the  Old  and  New 
Testament.  It  is  no  work  of  fancy  or  imagination ;  it  is  not 
the  feigning  images  in  our  minds,  of  such  things  as  are  meet  to 
satisfy  our  carnal  affection,  to  excite  and  act  them ;  but  it  is 
a  due  adherence  unto  that  object  which  is  represented  unto  faith 
in  the  proposal  of  the  gospel.  Therein,  as  in  a  glass,  do  we  be¬ 
hold  the  glory  of  Christ,  who  is  the  image  of  the  invisible  God, 
and  have  our  souls  filled  with  transforming  affections  unto 
him. 

The  whole  book  of  Canticles" is  nothing  but  a  mystical  de¬ 
claration  of  the  mutual  love  between  Christ  and  the  church. 
And  it  is  expressed  by  all  such  ways  and  means  as  may  repre¬ 
sent  it  intense,  fervent,  and  exceeding  all  other  love  whatever, 
which  none  I  suppose  will  deny,  at  least  on  the  part  of  Christ. 
And  a  great  part  of  it  consists  in  such  descriptions  of  the  per¬ 
son  of  Christ  and  his  love,  as  may  render  him  amiable  and  de- 

27 


210  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

sirable  unto  our  souls,  even  altogether  lovely.  To  what  end 
doth  the  Holy  Spirit  so  graphically  describe  and  represent  unto 
us  the  beauty  and  desirableness  of  his  person,  it  it  be  not  to  in- 
generate  love  in  us  unto  him.  All  want  of  love  unto  him  on 
this  proposal,  is  the  effect  of  prevalent  unbelief.  It  is  pretend¬ 
ed,  that  the  descriptions  given  of  Christ  in  this  book  are  alle¬ 
gorical,  from  whence  nothing  can  be  gathered  or  concluded. 
JBut  God  forbid  we  should  so  reflect  on  the  wisdom 
and  love  of  the  Holy  Spirit  unto  the  church,  that  he  hath  pro¬ 
posed  unto  the  faith  of  the  church  an  empty  sound  and 
noise  of  words  without  mind  or  sense.  The  expressions  he 
useth  are  figurative,  and  the  whole  nature  of  the  discourse, 
as  unto  its  outward  structure,  is  allegorical.  But  the  things 
intended  are  real  and  substantial,  and  the  metaphors  used  in 
the  expression  of  them  are  suited,  in  a  due  attendance  unto  the 
analogy  of  faith,  to  convey  a  spiritual  understanding  and  sense 
of  the  things  themselves  proposed  in  them.  The  church  of  God 
will  not  part  with  the  unspeakable  advantage  and  consolation, 
those  supports  of  faith  and  incentives  of  love,  which  it  receives 
by  that  divine  proposal  of  the  person  of  Christ  and  his  love 
which  is  made  therein,  because  some  men  have  no  experience 
of  them,  nor  understanding  in  them.  The  faith  and  love  of  be¬ 
lievers  is  not  to  be  regulated  by  the  ignorance  and  boldness  of 
them  who  have  neither  the  one  nor  the  other. 

The  title  of  the  forty-fifth  psalm  is.  A  song  of  loves  ;  that  is, 
of  the  mutual  love  of  Christ  and  the  church.  And  unto  this 
end,  that  our  souls  may  be  stirred  up  unto  the  most  ardent  af¬ 
fections  towards  him,  is  a  description  given  us  of  his  person,  as 
altogether  lovely.  To  what  other  end  is  he  so  evidently  deli¬ 
neated  in  the  whole  harmony  of  his  divine  beauties  by  the  pen¬ 
cil  of  the  Holy  Spirit. 

Not  to  insist  on  particular  testimonies,  it  is  evident  unto  all 
whose  eyes  are  opened  to  discern  these  things,  that  there  is  no 
property  of  the  divine  nature  which  is  peculiarly  amiable,  such 
as  are  goodness,  grace,  love,  and  bounty,  with  infinite  power 
and  holiness ;  but  it  is  represented  and  proposed  unto  us  in  the  per¬ 
son  of  the  Son  of  God,  to  this  end,  that  vve  should  love  him  above 
all,  and  cleave  unto  him.  There  is  nothing  in  the  human  nature, 


AS  IT  RESPECTS  THE  PERSON  OF  CHRIST. 


2L1 


in  that  fulness  of  grace  and  truth  which  dwelt  therein,  in  that 
habitation  of  the  Spirit  which  was  in  him  without  measure,  in 
an  y  of  those  things  wherein  he  hath  the  pre-eminence;  nothing 
in  his  love,  condescension,  grace,  and  mercy ;  nothing  in  the 
work  that  he  fulfilled,  what  he  did  and  suffered  therein  ;  noth¬ 
ing  in  the  benefits  we  receive  thereby ;  nothing  in  the  power 
and  glory  that  he  is  exalted  unto  at  the  right  hand  of  God  ;  but 
it  is  set  forth  in  the  Scripture  and  proposed  unto  us,  that  believ¬ 
ing  in  him  we  may  love  him  with  all  our  hearts  and  souls. 
And  besides  all  this,  that  singular,  that  infinite  effect  of  divine 
wisdom,  whereunto  there  is  nothing  like  in  all  the  works  of 
God,  and  wherewith  none  of  them  can  be  compared  ;  namely, 
the  constitution  of  his  person  by  the  union  of  his  natures  there¬ 
in,  whereby  he  becomes  unto  us  the  image  of  the  invisible  God, 
and  wherein  all  the  blessed  excellencies  of  his  distinct  natures 
are  made  most  illustriously  conspicuous,  in  becoming  one  entire 
principle  of  all  his  mediatory  operations  on  our  behalf,  is  pro¬ 
posed  unto  us  as  the  complete  object  of  our  faith  and  love. 
This  is  that  person  wdiose  loveliness  and  beauty  all  the  angels 
of  God,  all  the  holy  ones  above,  do  eternally  admire  and  adore. 
In  him  are  the  infinite  treasures  of  divine  wisdom  and  goodness 
continually  represented  unto  them.  This  is  he,  who  is  the  joy, 
the  delight,  the  love,  the  glory  of  the  church  below.  c  Thou 
whom  our  souls  do  love,’  is  the  title  whereby  they  know  him 
and  converse  with  him,  Cant.  i.  7.  iii.  1,  4.  This  is  he  who  is 
the  desire  of  all  nations,  the  beloved  of  God  and  men. 

The  mutual  intercourse,  on  this  ground  of  love,  between 
Christ  and  the  church,  is  the  life  and  soul  of  the  whole  crea¬ 
tion  ;  for  on  the  account  hereof  all  things  consist  in  him.  There 
is  more  glory  under  the  eye  of  God,  in  the  sighs,  groans,  and 
mournings  of  poor  souls  filled  with  the  love  of  Christ,  after  the 
enjoyment  of  him  according  to  his  promises,  in  their  fervent 
prayers  for  his  manifestation  of  himself  unto  them,  in  the  re¬ 
freshments  and  unspeakable  joys  which  they  have  in  his  gra¬ 
cious  visits  and  embraces  of  his  love,  than  in  the  thrones  and 
diadems  of  all  the  monarchs  on  the  earth.  Nor  will  they  them¬ 
selves  part  with  the  ineffable  satisfactions  which  they  have  in 
these  things,  for  all  that  this  world  can  do  for  them,  or  unto 


212  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE, 

them.  Mallem  snerc  cum  Christo ,  quamregncirc  cum  Cccsare  ; 

‘  They  would  rather  suffer  with  Christ,  than  reign  with  Cmsar.5 
These  things  have  not  only  rendered  prisons  and  dungeons  more 
desirable  unto  them  than  the  most  goodly  palaces  on  future  ac¬ 
counts  ;  but  have  made  them  really  places  of  such  refreshment 
and  joys,  as  men  shall  seek  in  vain  to  extract  out  of  all  the  com¬ 
forts  that  this  world  can  afford. 

O  curvce  in  terris  anima  et  codestium  inanes. 

Many  there  are  who  not  comprehending,  not  being  affected 
with  that  divine  spiritual  description  of  the  person  of  Christ 
which  is  given  us  by  the  Holy  Ghost  in  the  Scripture,  do  feign 
unto  themselves  false  representations  of  him  by  images  and  pic¬ 
tures,  so  to  excite  carnal  and  corrupt  affections  in  their  minds. 
By  the  help  of  their  outward  senses,  they  reflect  on  their  ima¬ 
ginations  the  shape  of  a  human  body,  cast  into  postures  and 
circumstances  dolorous  or  triumphant,  and  so  by  the  working 
of  their  fancy  raise  a  commotion  of  mind  in  themselves,  which 
they  suppose  to  be  love  unto  Christ.  But  all  these  idols  are 
teachers  of  lies.  The  true  beauty  and  amiableness  of  the  per¬ 
son  of  Christ,  which  is  the  formal  object  and  cause  of  divine 
love,  is  so  far  from  being  represented  herein,  as  that  the  mind 
is  thereby  wholly  diverted  from  the  contemplation  of  it.  For 
no  more  can  be  so  pictured  unto  us,  but  what  may  belong  unto 
a  mere  man,  and  what  is  arbitrarily  referred  unto  Christ,  not  by 
faith,  but  by  corrupt  imagination. 

The  beauty  of  the  person  of  Christ  as  represented  in  the 
Scripture,  consists  in  things  invisible  unto  the  eyes  of  flesh. 
They  are  such  as  no  hand  of  man  can  representor  shadow.  It 
is  the  eye  of  faith  alone  that  can  see  this  King  in  his  beauty, 
"What  else  can  contemplate  on  the  uncreated  glories  of  his  di¬ 
vine  nature?  Can  the  hand  of  man  represent  the  union  of  his 
natures  in  the  same  person,  wherein  he  is  peculiarly  amiable? 
What  eye  can  discern  the  mutual  communications  of  the  pro¬ 
perties  of  his  different  natures  in  the  same  person  which  depends 
thereon,  whence  it  is  that  God  laid  down  his  life  for  us,  and 
purchased  his  church  with  his  own  blood  ?  In  these  things,  O 


AS  IT  RESPECTS  THE  PERSON  OF  CHRIST. 


213 


vain  man,  doth  the  loveliness  of  the  person  of  Christ  unto  the 
souls  of  believers  consist,  and  not  in  those  strokes  of  art  which 
fancy  hath  guided  a  skilful  hand  and  pencil  unto.  And  what 
eye  of  flesh  can  discern  the  inhabitation  of  the  holy  Spirit  in  all 
fulness  in  the  human  nature  ?  Can  his  condescension,  his 
love,  his  grace,  his  power,  his  compassion,  his  offices,  his  fitness 
and  ability  to  save  sinners,  be  decyphered  on  a  tablet,  or  en¬ 
graven  on  wood  or  stone  ?  However  such  pictures  may  be 
adorned,  however  beautified  and  enriched,  they  are  not  that 
Christ  which  the  soul  of  the  Spouse  doth  love  ;  they  are  not  any 
means  of  representing  his  love  unto  us,  or  of  conveying  our 
love  unto  him  ;  they  only  divert  the  minds  of  superstitious  per¬ 
sons  from  the  Son  of  God,  unto  the  embraces  of  a  cloud,  com¬ 
posed  of  fancy  and  imagination. 

Others  there  are  who  abhor  these  idols,  and  when  they  have 
so  done,  commit  sacrilege.  As  they  reject  images,  so  they  seem 
to  do  all  love  unto  the  person  of  Christ,  distinct  from  other  acts 
of  obedience  as  a  fond  imagination.  But  the  most  superstitious 
love  unto  Christ,  that  is,  love  acted  in  ways  tainted  with  super¬ 
stition,  is  better  than  none  at  all.  But  with  what  eyes  do  such 
persons  read  the  Scriptures  ?  with  what  hearts  do  they  consider 
them?  what  do  they  conceive  is  the  intention  of  the  Holy 
Ghost  in  all  those  descriptions  which  he  gives  us  of  the  person 
of  Christ,  as  amiable  and  desirable  above  all  things,  making 
therewithal  a  proposal  of  him  unto  our  affections,  inciting  us 
to  receive  him  by  faith,  and  to  cleave  unto  him  in  love  ?  yea, 
to  what  end  is  our  nature  endued  with  this  affection  ;  unto 
what  end  is  the  power  of  it  renewed  in  us  by  the  sanctification 
of  the  Holy  Spirit,  if  it  may  not  be  fixed  on  this  most  proper  and 
excellent  object  of  it  ? 

This  is  the  foundation  of  our  love  unto  Christ,  namely,  the 
revelation  and  proposal  of  him  unto  us  in  the  Scripture,  as  al¬ 
together  lovely.  The  discovery  that  is  made  therein  of  the  glo¬ 
rious  excellencies  and  endowments  of  his  person,  of  his  love, 
his  goodness  and  grace,  of  his  worth  and  work,  is  that  which 
engageth  the  affections  of  believers  unto  him.  It  may  be  said, 
that  if  there  be  such  a  proposal  of  him  made  unto  all  promiscu¬ 
ously,  then  all  would  equally  discern  his  amiableness,  and  be 


214  THE  NATURE  AND  CAUSES  OF  DIVINE  LOVE,  &G. 

affected  with  it,  who  assent  equally  unto  the  truth  of  that  revela¬ 
tion  :  but  it  hath  always  fallen  out  otherwise.  In  the  days  of 
his  flesh,  some  that  looked  on  him  could  see  neither  form  nor 
comeliness  in  him  wherefore  he  should  be  desired  :  others  saw 
his  glory,  1  the  glory  of  the  only  begotten  of  the  Father,  full  of 
grace  and  truth.’  To  some  he  is  precious,  unto  others  he  is 
disallowed  and  rejected :  a  stone  which  the  builders  refused, 
when  others  brought  it  forth,  crying,  Grace,  grace  unto  it,  as 
the  head  of  the  corner.  Some  can  see  nothing  but  weakness  in 
him  ;  unto  others  the  wisdom  and  power  of  God  do  evidently 
shine  forth  in  him.  Wherefore  it  must  be  said,  that  notwith¬ 
standing  that  open  plain  representation  that  is  made  of  him  in 
the  Scripture,  unless  the  holy  Spirit  give  us  eyes  to  discern  it, 
and  circumcise  our  hearts,  by  the  cutting  off  corrupt  prejudices, 
and  all  effects  of  unbelief,  implanting  in  them  by  the  efficacy  of 
his  grace,  this  blessed  affection  of  love  unto  him,  all  these 
things  will  make  no  impression  on  our  minds. 

As  it  was  with  the  people  on  the  giving  of  the  law ;  not¬ 
withstanding  all  the  great  and  mighty  works  which  God  had 
wrought  among  them,  yet  having  not  given  them  a  heart  to 
perceive,  and  eyes  to  see,  and  ears  to  hear,  which  he  affirms 
that  he  had  not  done,  Deut.  xxix.  4  ;  they  were  not  moved 
unto  faith  or  obedience  by  them.  So  is  it  in  the  preaching  of 
the  gospel.  Notwithstanding  all  the  blessed  revelation  that  is 
made  of  the  excellencies  of  the  person  of  Christ  therein,  yet 
those  into  whose  hearts  God  doth  not  shine,  to  give  the  know¬ 
ledge  of  his  glory  in  his  face,  can  discern  nothing  of  it,  nor  are 
their  hearts  affected  with  it. 

We  do  not,  therefore,  in  these  things  follow  cunningly  de¬ 
vised  fables  ;  we  do  not  indulge  unto  our  own  fancies  and  ima¬ 
ginations  :  they  are  not  unaccountable  raptures  or  ecstasies 
which  are  pretended  unto  ;  nor  such  an  artificial  concatena¬ 
tion  of  thoughts,  as  some,  ignorant  of  these  things,  do  boast 
that  they  can  give  an  account  of.  Our  love  to  Christ  ariseth 
alone  from  the  revelation  that  is  made  of  him  in  the  Scripture, 
is  ingenerated,  regulated,  measured,  and  is  to  be  judged  there¬ 
by. 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


215 


CIIAP.  XIV. 

MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 

The  motives  unto  this  love  of  Christ,  is  the  last  thing  on  this 
head  of  our  religious  respect  unto  him  that  I  shall  speak  to. 

When  God  required  of  the  church  the  first  and  highest  atft 
of  religion,  the  sole  foundation  of  all  others,  namely,  to  take 
him  as  their  God,  to  own,  believe  and  trust  in  him  alone  as 
such,  which  is  wholly  due  unto  him  for  what  he  is,  without 
any  other  consideration  whatever  ;  yet  he  thought  meet  to  add 
a  motive  unto  the  performance  of  that  duty  from  what  he  had 
done  for  them,  Exod.  xx.  I,  2.  The  sense  of  the  first  command 
is,  that  we  should  take  him  alone  for  our  God  ;  for  he  is  so, 
and  there  is  no  other.  But  in  the  prescription  of  this  duty  unto 
the  church,  he  minds  them  of  the  benefits  which  they  had  re¬ 
ceived  from  him,  in  bringing  them  out  of  the  house  of  bondage. 
God  in  his  wisdom  and  grace  ordereth  all  the  causes  and  rea¬ 
sons  of  our  duty,  so  as  that  all  the  rational  powers  and  faculties 
of  our  souls  may  be  exercised  therein.  Wherefore  he  doth  not 
only  propose  himself  unto  us,  nor  is  Christ  merely  proposed 
unto  us  as  the  proper  object  of  our  affections,  but  he  calls  us 
also  unto  the  consideration  of  all  those  things  that  may  satisfy 
our  souls  that  it  is  the  most  just,  necessary,  reasonable  and  ad¬ 
vantageous  course  for  us  so  to  fix  our  affections  on  him.  And 
these  considerations  are  taken  from  all  that  he  did  for  us,  with 
the  reasons  and  grounds  why  he  did  it.  We  love  him  princi¬ 
pally  and  ultimately  for  what  he  is  ;  but  nextly  and  immediate¬ 
ly  for  what  he  did.  What  he  did  for  us,  is  first  proposed  unto 
us,  and  it  is  that  which  our  souls  are  first  affected  withal.  For 
they  are  originally  acted  in  all  things  by  a  sense  of  the  want 
which  they  have,  and  a  desire  of  the  blessedness  which  they 
have  not.  This  directs  them  unto  what  he  hath  done  for  sin¬ 
ners.  But  that  leads  immediately  unto  the  consideration  of 
what  he  is  in  himself.  And  when  our  love  is  fixed  on  him,  or 
his  person,  then  all  those  things  wherewith,  from  a  sense  of 


216 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


our  wants  and  desires,  we  were  first  affected,  become  motives 
unto  the  confirming  and  increasing  of  that  love.  This  is  the 
constant  method  of  the  Scripture  ;  it  first  proposeth  unto  us 
what  the  Lord  Christ  hath  done  for  us,  especially  in  the  dis¬ 
charge  of  his  sacerdotal  office,  in  his  oblation  and  intercession, 
with  the  benefits  which  we  receive  thereby.  Hereby  it  leads 
us  unto  his  person,  and  presseth  the  consideration  of  all  other 
thing  to  engage  our  love  unto  him.  See  Phil.  ii.  5 — 10.  with 
chap.  iii.  8 — 11. 

The  motives  unto  the  love  of  Christ  are  so  great,  so  many, 
so  diffused  through  the  whole  dispensation  of  God  in  him 
unto  us,  as  that  they  can  by  no  hand  be  fully  expressed,  let  it 
be  allowed  never  so  much  to  enlarge  in  the  declaration  of 
them ;  much  less  can  they  be  represented  in  that  short  dis¬ 
course,  whereof  but  a  very  small  part  is  allotted  unto  their 
consideration,  such  as  ours  is  at  present.  The  studying,  the 
collection  of  them,  or  so  many  of  them  as  we  are  able,  the  me¬ 
ditation  on  them,  and  improvement  of  them,  is  among  the 
principal  duties  of  our  whole  lives.  What  I  shall  offer  is  the 
reduction  of  them  unto  these  two  heads  : — 1.  The  acts  of 
Christ,  which  is  the  substance  of  them.  And,  2.  The  spring 
and  fountain  of  those  acts,  which  is  the  life  of  them. 

1.  In  general  they  are  all  the  acts  of  his  mediatory  office, 
with  all  the  fruits  of  them  whereof  we  are  made  partakers. 
There  is  not  any  thing  that  he  did  or  doth  in  the  discharge 
of  his  mediatory  office,  from  the  first  susception  of  it  in  his 
incarnation  in  the  womb  of  the  blessed  Virgin,  unto  his  pre¬ 
sent  intercession  in  heaven,  but  is  an  effectual  motive  unto  the 
love  of  him,  and  as  such  is  proposed  unto  us  in  the  Scripture. 
Whatever  he  did,  or  doth,  with  or  towards  us  in  the  name  of 
God,  as  the  king  and  prophet  of  the  church,  whatever  he  did, 
or  doth,  with  God  for  us  as  our  high-priest,  it  all  speaks  this 
language  in  the  hearts  of  them  that  believe  ;  1  O  love  the  Lord 
Jesus  in  sincerity.5  The  consideration  of  what  Christ  thus  did 
and  doth  for  us,  is  inseparable  from  that  of  the  benefits  which 
we  receive  thereby.  A  due  mixture  of  both  these,  of  what  he 
did  for  us,  and  what  we  obtain  thereby,  compriseth  the  sub¬ 
stance  of  these  motives.  1  Who  loved  me  and  gave  himself  for 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


217 


me.  Who  loved  us,  and  washed  us  in  his  own  blood,  and 
made  us  kings  and  priests  unto  God.  For  thou  wast  slain,  and 
hast  bought  us  unto  God  with  thy  blood.’  And  both  these  are 
of  a  transcendent  nature,  requiring  our  love  to  be  so  also- 
Who  is  able  to  comprehend  the  glory  of  the  mediatory  actings 
of  the  Son  of  God,  in  the  assumption  of  our  nature,  in  what 
he  did  and  suffered  therein  ?  And  for  us,  eye  hath  not  seen, 
nor  ear  heard,  nor  can  it  enter  into  the  heart  of  man  to  conceive, 
what  we  receive  thereby.  The  least  benefit,  and  that  obtained 
by  the  least  expense  of  trouble  or  charge,  deserveth  love,  and 
leaveth  the  brand  of  a  crime  where  it  is  not  so  entertained. 
What,  then,  do  the  greatest  deserve,  and  those  procured  by  the 
greatest  expense  ;  even  the  price  of  the  blood  of  the  Son  of 
God? 

If  we  have  any  faith  concerning  these  things,  it  will  pro¬ 
duce  love,  as  that  love  will  obedience.  Whatever  we  profess 
concerning  them,  it  springs  from  tradition  and  opinion,  and  not 
from  faith,  if  it  engage  not  our  souls  into  the  love  of  him. 
The  frame  of  heart  which  ensues  on  the  real  faith  of  these 
things  is  expressed,  Psal.  ciii.  1 — 5.  1  Bless  the  Lord,  O  my 

soul,  and  all  that  is  within  me,  bless  his  holy  name.  Bless  the 
Lord,  O  my  soul,  and  forget  not  all  his  benefits.  Who  forgiv- 
eth  all  thine  iniquities,  and  healeth  all  thy  diseases.  Who  re¬ 
deemed!  thy  life  from  destruction ;  who  crowneth  thee  with 
loving  kindness  and  tender  mercies;  who  satisfieth  thy  mouth 
with  good  things ;  so  that  thy  youth  is  renewed  like  the 
eagles.’  Let  men  pretend  what  they  will,  there  needs  no  great¬ 
er,  no  other  evidence,  to  prove  that  any  one  doth  not  really  be¬ 
lieve  the  things  that  are  reported  in  the  gospel  concerning  the 
mediatory  actings  of  Christ,  or  that  he  hath  no  experience  in 
his  own  soul  and  conscience  of  the  fruits  and  effects  of  them, 
than  this,  that  his  heart  is  not  engaged  by  them  unto  the  most 
ardent  love  towards  his  person. 

He  is  no  Christian  who  lives  not  much  in  the  meditation  of 
the  mediation  of  Christ,  and  the  especial  acts  of  it.  Some  may 
more  abound  in  that  work  than  others,  as  it  is  fixed,  formed, 
and  regular.  Some  may  be  more  able  than  others  to  dispose 
their  thoughts  concerning  them  into  method  and  order.  Some 

28 


218 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


may  be  more  diligent  than  others  in  the  observation  of  times 
for  the  solemn  performance  of  this  duty.  Some  may  be  able 
to  rise  to  higher  and  clearer  apprehensions  of  them  than  others. 
But  as  for  these,  the  bent  of  whose  minds  doth  not  lie  towards 
thoughts  of  them,  whose  hearts  are  not  on  all  occasions  retreat- 
ing  unto  the  remembrance  of  them,  who  embrace  not  all  oppor¬ 
tunities  to  call  them  over  as  they  are  able ;  on  what  grounds 
can  they  be  esteemed  Christians  ?  How  do  they  live  by  the 
faith  of  the  Son  of  God?  Are  the  great  things  of  the  gospel, 
of  the  mediation  of  Christ,  proposed  unto  us,  as  those  which 
we  may  think  of  when  we  have  nothing  else  to  do,  that  we 
may  meditate  upon,  or  neglect  at  our  pleasure,  as  those  where¬ 
in  our  concernment  is  so  small,  as  that  they  must  give  place 
unto  all  other  occasions  or  diversions  whatever  ?  Nay,  if  our 
minds  are  not  filled  with  these  things;  if  Christ  doth  not 
dwell  plentifully  in  our  hearts  by  faith  ;  if  our  souls  are  not 
possessed  with  them,  and  in  their  whole  inward  frame  and  con¬ 
stitution  so  cast  into  this  mould,  as  to  be  led  by  a  natural  com¬ 
placency  unto  a  converse  with  them,  we  are  strangers  unto  the 
life  of  faith.  And  if  we  are  thus  conversant  about  these  things, 
they  will  engage  our  hearts  into  the  love  of  the  person  of 
Christ.  To  suppose  the  contrary,  is  indeed  to  deny  the  truth 
and  reality  of  them  all,  and  to  turn  the  gospel  into  a  fable. 

Take  one  instance  from  among  the  rest;  namely,  his  death. 
Hath  he  the  heart  of  a  Christian,  who  doth  not  often  meditate 
on  the  death  of  his  Saviour,  who  doth  not  derive  his  life  from 
it?  Who  can  look  into  the  gospel,  and  not  fix  on  those  lines 
which  either  immediately  and  directly,  or  through  some  other 
paths  of  divine  grace  and  wisdom,  do  lead  him  thereunto? 
And  can  any  have  believing  thoughts  concerning  the  death  of 
Christ,  and  not  have  his  heart  affected  with  ardent  love  unto 
his  person  ?  Christ  in  the  gospel  is  evidently  set  forth  cruci¬ 
fied  before  us.  Can  any  by  the  eye  of  faith  look  on  this  bleed¬ 
ing,  dying  Redeemer,  and  suppose  love  unto  his  person  to  be 
nothing  but  the  work  of  fancy  or  imagination  ?  They  know 
the  contrary,  who  always  bear  about  in  the  body,  1 the  dying  of 
the  Lord  Jesus  ;’  as  the  Apostle  speaks,  2  Cor.  iv.  10.  As  his 
whole  name,  in  all  that  he  did,  is  an  ointment  poured  forth,  for 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


219 


which  the  virgins  love  him,  Cant.i.  3 ;  so  this  precious  perfume 
of  his  death  is  that  wherewith  their  hearts  are  ravished  in  a 
peculiar  manner. 

Again  ;  as  there  can  be  no  faith  in  Christ,  where  there  is  no 
love  unto  him  on  the  account  of  his  mediatory  acts  ;  so,  where 
it  is  not,  the  want  of  it  casteth  persons  under  the  highest  guilt 
of  ingratitude  that  our  nature  is  liable  unto.  The  highest  ag¬ 
gravation  of  the  sin  of  angels  was  their  ingratitude  unto  their 
Maker.  For  whereas  by  his  mere  will  and  pleasure  they  were 
stated  in  the  highest  excellency,  pre-eminence,  and  dignity,  that 
he  thought  good  to  communicate  unto  any  creatures,  or  it  may 
be,  that  any  mere  created  nature  is  capable  of  in  itself ;  they 
were  unthankful  for  what  they  had  so  received  from  undeserv¬ 
ed  goodness  and  bounty,  and  so  cast  themselves  into  everlast¬ 
ing  ruin.  But  yet  the  sins  of  men  in  their  ingratitude  towards 
Christ,  on  the  account  of  what  he  hath  done  for  them,  is  at¬ 
tended  with  an  aggravation  above  that  of  the  angels.  For  al¬ 
though  the  angels  were  originally  instated  in  that  condition  of 
dignity,  which  in  this  world  we  cannot  attain  unto,  yet  were 
they  not  redeemed  and  recovered  from  misery,  as  we  are. 

In  all  the  crowd  of  evil  and  wicked  men  that  the  world  is 
pestered  withal,  there  are  none  by  common  consent  so  stigma- 
tized  for  unworthy  villainy  as  those  who  are  signally  ungrate¬ 
ful  for  singular  benefits.  If  persons  are  unthankful  unto  them, 
if  they  have  not  the  highest  love  for  them,  who  redeem  them 
from  ignominy  and  death,  and  instate  them  in  a  plentiful  inher¬ 
itance,  (if  any  such  instances  may  be  given),  and  that  with  the 
greatest  expense  of  labour  and  charge  ;  mankind  without  any  re¬ 
gret  doth  tacitly  condemn  them  unto  greater  miseries  than  those 
which  they  were  delivered  from.  What,  then,  will  be  the  con¬ 
dition  of  them  whose  hearts  are  not  so  affected  with  the  medi¬ 
ation  of  Christ,  and  the  fruits  of  it,  as  to  engage  the  best,  the 
choicest  affections  unto  him?  The  gospel  itself  will  be  a  sa¬ 
vour  of  death  unto  such  ungrateful  wretches. 

2.  That  which  the  Scripture  principally  insisteth  on  as  the 
motives  of  our  love  unto  Christ,  in  his  love  unto  us,  which 
was  the  principle  of  all  his  mediatory  actings  in  our  behalf. 

Love  is  that  jewel  of  human  nature  which  commands  a  valua- 


220 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


tion  wherever  it  is  found.  Let  other  circumstances  be  what 
they  will,  whatever  distances  between  persons  may  be  made  by 
them,  yet  real  love,  where  it  is  evidenced  so  to  be,  is  not  despis¬ 
ed  by  any,  but  such  as  degenerate  into  profligate  brutality.  If 
it  be  so  stated  as  that  it  can  produce  no  outward  effects  advan¬ 
tageous  unto  them  that  are  beloved,  yet  it  commands  a  respect, 
as  it  were,  whether  we  will  or  no,  and  some  return  in  its  own 
kind.  Especially  it  doth  so,  if  it  be  altogether  undeserved,  and 
so  evidenceth  itself  to  proceed  from  a  goodness  of  nature,  and 
an  inclination  unto  the  good  of  them  on  whom  it  is  fixed.  For 
whereas  the  essential  nature  of  love  consisteth  in  willing  good 
unto  them  that  are  beloved  ;  where  the  act  of  the  will  is  real, 
sincere,  and  constantly  exercised,  without  any  defect  of  it  on 
our  part  ;  no  restraints  can  possibly  be  put  upon  our  minds 
from  going  out  in  some  acts  of  love  again  upon  its  account, 
unless  all  their  faculties  are  utterly  depraved  by  habits  of  bru¬ 
tish  and  filthy  lusts.  But  when  this  love,  which  is  thus  unde¬ 
served,  doth  also  abound  in  effects  troublesome  and  chargeable 
in  them  in  whom  it  is,  and  highly  beneficial  unto  them  on 
whom  it  is  placed,  if  there  be  any  such  affection  left  in  the  na¬ 
ture  of  any  man,  it  will  prevail  unto  a  reciprocal  love.  And 
all  these  things  are  found  in  the  love  of  Christ  unto  that  degree 
and  height,  as  nothing  parallel  unto  it  can  be  found  in  the 
whole  creation.  I  shall  briefly  speak  of  it  under  two  general 
heads  : 

1st,  The  sole  spring  of  all  the  mediatory  actings  of  Christ, 
both  in  the  susception  of  our  nature,  and  in  all  that  he  did  and 
suffered  therein,  was  his  own  mere  love  and  grace,  working  by 
pity  and  compassion.  It  is  true,  he  undertook  this  work  prin¬ 
cipally  with  respect  unto  the  glory  of  God,  and  out  of  love  unto 
him.  But  with  respect  unto  us,  his  only  motive  unto  it  was 
his  abundant  overflowing  love.  And  this  is  especially  remem¬ 
bered  unto  us  in  that  instance  wherein  it  carried  him  through 
the  greatest  difficulties  ;  namely,  in  his  death,  and  the  oblation 
of  himself  on  our  behalf,  Gal.  ii.  20.  Eph.  v.  2,  25, 26.  1  John 

iii.  16.  Rev.  i.  5,  6.  This  alone  inclined  the  Son  of  God  to 
undertake  the  glorious  work  of  our  redemption,  and  carried  him 
through  the  death  and  dread  which  he  underwent  in  the  ac- 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


221 


complishment  of  it.  Should  I  engage  into  the  consideration  of 
this  love  of  Christ,  which  was  the  great  mean  of  conveying  all 
the  effects  of  divine  wisdom  and  grace  unto  the  church  ;  that 
glass  which  God  chose  to  represent  himself  and  all  his  good¬ 
ness  iti  unto  believers  ;  that  spirit  of  life  in  the  wheel  of  all  the 
motions  of  the  person  of  Christ  in  the  redemption  of  the  church 
unto  the  eternal  glory  of  God,  his  own  and  that  of  his  redeem¬ 
ed  also;  that  mirror  wherein  the  holy  angels  and  blessed  saints 
shall  for  ever  contemplate  the  divine  excellencies  in  their  suit¬ 
able  operations  ;  I  must  now  begin  a  discourse  much  larger 
than  that  which  I  have  passed  through  :  but  it  is  not  suited 
unto  my  present  design  so  to  do.  Nor  considering  the  growing 
apprehensions  of  many  about  the  person  of  Christ,  which  are 
utterly  destructive  of  the  whole  nature  of  that  love  which  we 
ascribe  unto  him,  do  I  know  how  soon  a  more  distinct  explica¬ 
tion  and  defence  of  it  may  be  called  for.  And  this  cause  will 
not  be  forsaken. 

They  know  nothing  of  the  life  and  power  of  the  gospel,  no¬ 
thing  of  the  reality  of  the  grace  of  God.  nor  do  they  believe 
aright  one  article  of  the  Christian  faith,  whose  hearts  are  not 
sensible  of  the  love  of  Christ  herein.  Nor  is  he  sensible  of  the 
love  of  Christ,  whose  affections  are  not  therein  drawn  out  unto 
him.  I  say,  they  make  a  pageant  of  religion,  a  fable  for  the 
theatre  of  the  world,  a  business  of  fancy  and  opinion,  whose 
hearts  are  not  really  affected  with  the  love  of  Christ  in  the  sus- 
ception  and  discharge  of  the  work  of  mediation,  so  as  to  have 
real  and  spiritually  sensible  affections  for  him.  Men  may  bab¬ 
ble  things  which  they  have  learned  by  rote  ;  they  have  no  real 
acquaintance  with  Christianity,  who  imagine  that  the  placing 
of  the  most  intense  affections  of  our  souls  on  the  person  of 
Christ,  the  loving  him  with  all  our  hearts  because  of  his  love, 
our  being  overcome  thereby,  until  we  are  sick  of  love,  the  con¬ 
stant  motions  of  our  souls  towards  him  with  delight  and  adhe¬ 
rence,  are  but  fancies  and  imaginations.  I  renounce  that  reli¬ 
gion,  be  it  whose  it  will,  that  teacheth,  insinuated!,  or  giveth 
countenance  unto  such  abominations.  That  doctrine  is  as  dis¬ 
crepant  from  the  gospel  as  the  Alcoran,  as  contrary  to  the  ex¬ 
perience  of  believers  as  what  is  acted  in  and  by  the  devils, 


222 


MOTIVES  UNTO  THE  LOVE  OP  CHRIST. 


which  instructs  men  unto  a  contempt  of  the  most  fervent  love 
unto  Christ,  or  casts  reflections  upon  it.  I  had  rather  choose 
my  eternal  lot  and  portion  with  the  meanest  believer,  who  being 
effectually  sensible  of  the  love  of  Christ,  spends  his  days  in 
mourning  that  he  can  love  him  no  more  than  he  finds  himself, 
on  his  utmost  endeavours  for  the  discharge  of  his  duty  to  do, 
than  with  the  best  of  them,  whose  vain  speculations,  and  a 
false  pretence  of  reason,  puff  them  up  unto  a  contempt  of  these 
things. 

2dly,  This  love  of  Christ  unto  the  church  is  singular  in  all 
those  qualifications  which  render  love  obliging  unto  recipro¬ 
cal  affections.  It  is  so  in  its  reality.  There  can  be  no  love 
amongst  men,  but  will  derive  something  from  that  disorder 
which  is  in  their  affections,  in  their  highest  actings.  But  the 
love  of  Christ  is  pure,  and  absolutely  free  from  an  allay.  There 
cannot  be  the  least  suspicion  of  any  thing  of  self  in  it.  And 
it  is  absolutely  undeserved.  Nothing  can  be  found  amongst 
men,  that  can  represent  or  exemplify  its  freedom  from  any  de¬ 
sert  on  our  part.  The  most  candid  and  ingenuous  love  amongst 
us,  is  when  we  love  another  for  his  worth,  excellency,  and  use¬ 
fulness,  though  we  have  no  singular  benefit  of  them  ourselves. 
But  not  the  least  of  any  of  these  things  were  found  in  them  on 
whom  he  set  his  love,  until  they  were  wrought  in  them,  as  ef¬ 
fects  of  that  love  which  he  set  upon  them. 

Men  sometimes  may  rise  up  unto  such  a  high  degree  and 
instance  in  love,  as  they  will  even  die  for  one  another  ;  but  then 
it  must  be  on  a  superlative  esteem  which  they  have  of  their 
worth  and  merit.  It  may  be,  saith  the  Apostle,  treating  of  the 
love  of  Christ,  and  of  God  in  him,  ‘that  for  a  good  man  even 
one  would  dare  to  die,’  Rom.  v.  7.  It  must  be  for  a  good  man, 
one  who  is  justly  esteemed  commune  bonum ,  a  public  good  to 
mankind ;  one  whose  benignity  is  ready  to  exercise  loving¬ 
kindness  on  all  occasions,  which  is  the  estate  of  a  good  man  ; 
peradventure  some  would  even  dare  to  die  for  such  a  man. 
This  is  the  height  of  what  love  among  men  can  arise  unto  ; 
and  if  it  hath  been  instanced  in  any,  it  hath  been  accompanied 
with  an  open  mixture  of  vain  glory  and  desire  of  renown.  But 
the  Lord  Christ  placed  his  love  on  us,  that  love  from  whence 


MOTIVES  UNTO  THE  LOVE  OF  CHRIST. 


223 


he  died  for  us  when  we  were  sinners  and  ungodly;  that  is, 
every  thing  which  might  render  us  unamiable  and  undeserv¬ 
ing.  Though  we  were  as  deformed  as  sin  could  render  us,  and 
more  deeply  indebted  than  the  whole  creation  could  pay  or  an¬ 
swer,  yet  did  he  fix  his  love  upon  us,  to  tree  us  from  that  con¬ 
dition,  and  to  render  us  meet  for  the  most  intimate  society  with 
himself.  Never  was  there  love  which  had  such  effects,  which 
cost  him  so  dear  in  whom  it  was,  and  proved  so  advantageous 
unto  them  on  whom  it  was  placed.  In  the  pursuit  of  it  he  un¬ 
derwent  every  thing  that  is  evil  in  his  own  person,  and  we  re¬ 
ceive  every  thing  that  is  good  in  the  favour  of  God,  and  eternal 
blessedness. 

On  the  account  of  these  things,  the  Apostle  ascribeth  a  con¬ 
straining  power  unto  the  love  of  Christ,  2  Cor.  v.  14.  And  if 
it  constraineth  us  unto  any  return  unto  him,  it  doth  so  unto  that 
of  love  in  the  first  place.  For  no  suitable  return  can  be  made 
for  love,  but  love,  at  least  not  without  it.  As  love  cannot  be 
purchased,  ‘  for  if  a  man  would  give  all  the  substance  of  his 
house  for  love,  it  would  utterly  be  contemned,’  Cant.  viii.  7  ;  so 
if  a  man  would  give  all  the  world  for  a  requital  of  love,  without 
love  it  would  be  despised.  To  fancy  that  all  the  love  of  Christ 
unto  us  consists  in  the  precepts  and  promises  of  the  gospel,  and 
all  our  love  unto  him,  in  the  observance  of  his  commands,  with¬ 
out  a  real  love  in  him  unto  our  persons,  like  that  of  a  husband 
unto  a  wife,  Eph,  v.  25,  26.  or  a  holy  affection  in  our  hearts 
and  minds  unto  his  person,  is  to  overthrow  the  whole  power  of 
religion,  to  despoil  it  of  its  life  and  soul,  leaving  nothing  but  the 
carcase  of  it. 

This  love  unto  Christ,  and  unto  God  in  him,  because  of  his 
love  unto  us,  is  the  principal  instance  of  divine  love,  the  touch¬ 
stone  of  its  reality  and  sincerity.  Whatever  men  may  boast  of 
their  affectionate  endearments  unto  the  divine  goodness,  if  it  be 
not  founded  on  a  sense  of  this  love  of  Christ  and  the  love  of 
God  in  him,  they  are  but  empty  notions  they  flourish  withal, 
and  their  deceived  hearts  feed  upon  ashes.  It  is  in  Christ  alone 
that  God  is  declared  to  be  love,  without  an  apprehension  where¬ 
of  none  can  love  him  as  they  ought.  In  him  alone,  that  infi¬ 
nite  goodness  which  is  the  peculiar  object  of  divine  love,  is 


224 


CONFORMITY  UNTO  CHRIST, 

truly  represented  unto  us,  without  any  such  deceiving  phan¬ 
tasms,  as  the  workings  of  fancy,  or  depravation  of  reason,  may 
impose  upon  us.  And  on  him  doth  the  saving  communication 
of  all  the  effects  of  it  depend.  And  an  infinite  condescension  is  it 
in  the  holy  God,  so  to  express  his  1  glory  in  the  face  of  Jesus 
Christ,’  or  to  propose  himself  as  the  object  of  our  love  in  and 
through  him.  For,  considering  our  weakness,  as  to  an  imme¬ 
diate  comprehension  of  the  infinite  excellencies  of  the  divine  na¬ 
ture,  or  to  bear  the  rays  of  his  resplendent  glory,  seeing  none 
can  see  his  face  and  live,  it  is  the  most  adorable  effect  of  divine 
wisdom  and  grace,  that  vve  are  admitted  unto  the  contemplation 
of  them  in  the  person  of  Jesus  Christ. 

There  is  yet  farther  evidence  to  be  given  unto  this  love  unto 
the  person  of  Christ,  from  all  those  blessed  effects  of  it  which 
are  declared  in  the  Scripture,  and  whereof  believers  have  the 
experience  in  themselves.  But  something  I  have  spoken  con¬ 
cerning  them  formerly  in  my  discourse  about  communion  with 
God;  and  the  nature  of  the  present  design  will  not  admit  of 
enlargement  upon  them. 


CHAP.  XV. 

CONFORMITY  UNTO  CHRIST,  AND  FOLLOWING  HIS  EXAMPLE. 

The  third  thing  proposed  to  declare  the  use  of  the  person  of 
Christ  in  religion,  is  that  conformity  which  is  required  of  us 
unto  him.  This  is  the  great  design  and  projection  of  all  be¬ 
lievers.  Every  one  of  them  hath  the  idea  or  image  of  Christ 
in  his  mind ;  in  the  eye  of  faith,  as  it  is  represented  unto  him 
in  the  glass  of  the  gospel,  2  Cor.  iii.  18.  We  behold  his  glory 
in  a  glass,  which  implants  the  image  of  it  on  our  minds.  And 
hereby  the  mind  is  transformed  into  the  same  image,  made  like 
unto  Christ  so  represented  unto  us,  which  is  the  conformity  we 
speak  of.  Hence  every  true  believer  hath  his  heart  under  the 


AND  FOLLOWING  HIS  EXAMPLE. 


225 


conduct  of  an  habitual  inclination  and  desire  to  be  like  unto 
Christ.  And  it  were  easy  to  demonstrate,  that  where  this  is 
not,  there  is  neither  faith  nor  love.  Faith  will  cast  the  soul 
into  the  form  or  frame  of  the  thing  believed,  Rom.  vi.  17.  And 
all  sincere  love  worketh  an  assimulation.  Wherefore  the  best 
evidence  of  a  real  principle  of  the  life  of  God  in  any  soul,  of  the 
sincerity  of  faith,  love,  and  obedience,  is  an  internal  cordial  en¬ 
deavour,  operative  on  all  occasions,  after  conformity  unto  Jesus 
Christ. 

There  are  two  parts  of  the  duty  proposed.  The  first  re¬ 
spects  the  internal  grace  and  holiness  of  the  human  nature  of 
Christ.  The  other,  his  example  in  duties  of  obedience.  And 
both  of  them,  both  materially,  as  to  the  things  wherein  they 
consist,  and  formally,  as  they  were  his,  or  in  him,  belong  unto 
the  constitution  of  a  true  disciple. 

1.  Internal  conformity  unto  his  habitual  grace  and  holiness, 
is  the  fundamental  design  of  a  Christian  life.  That  which  is 
the  best  without  it,  is  a  pretended  imitation  of  his  example  in 
outward  duties  of  obedience.  I  call  it  pretended,  because 
where  the  first  design  is  wanting,  it  is  no  more  but  so  ;  nor  is 
it  acceptable  unto  Christ,  nor  approved  by  him.  And  there¬ 
fore  an  attempt  unto  that  end  hath  often  issued  in  formality, 
hypocrisy,  and  superstition.  I  shall  therefore  lay  down  the 
grounds  of  this  design,  the  nature  of  it,  and  the  means  of  its 
pursuit. 

God,  in  the  human  nature  of  Christ,  did  perfectly  renew  that 
blessed  image  of  his  on  our  nature,  which  we  lost  in  Adam, 
with  an  addition  of  many  glorious  endowments  which  Adam 
was  not  made  partaker  of.  God  did  not  renew  it  in  his  nature, 
as  though  that  portion  of  it  whereof  he  was  made  partaker,  had 
ever  been  destitute  or  deprived  of  it,  as  it  is  with  the  same  na¬ 
ture  in  all  other  persons.  For  he  derived  not  his  nature  from 
Adam  in  the  same  way  that  we  do  ;  nor  was  he  ever  in  Adam 
as  the  public  representative  of  our  nature,  as  we  were.  But 
our  nature  in  him  had  the  image  of  God  implanted  in  it,  which 
was  lost  and  separated  from  the  same  nature,  in  all  other  in¬ 
stances  of  its  subsistence.  It  pleased  the  Father  that  in  him  all 
fulness  should  dwell,  that  he  should  be  full  of  grace  and  truth, 

29 


I 


226  CONFORMITY  UNTO  CHRIST, 

and  in  all  things  have  the  pre-eminence.  But  of  these  gracious 
endowments  of  the  human  nature  of  Christ,  I  have  discoursed 
elsewhere. 

2.  One  end  of  God  in  filling  the  human  nature  of  Christ 
with  all  grace,  in  implanting  his  glorious  image  upon  it,  was, 
that  he  might  in  him  propose  an  example  of  what  he  would  by 
the  same  grace  renew  us  unto,  and  what  we  ought  in  a  way  of 
duty  to  labour  after.  The  fulness  of  grace  was  necessary  unto 
the  human  nature  of  Christ,  from  its  hypostatical  union  with 
the  Son  of  God.  For  whereas  therein  the  c  fulness  of  the  God¬ 
head  dwelt  in  him  bodily,’  it  became  rd  ayiov,  an  holy  thing, 
Luke  i.  35.  It  was  also  necessary  unto  him,  as  unto  his  own 
obedience  in  the  flesh,  wherein  he  fulfilled  all  righteousness, 
did  no  sin,  1  neither  was  guile  found  in  his  mouth,’  1  Pet.  ii.  22. 
And  it  was  so  unto  the  discharge  of  the  office  he  undertook  ; 
for  1  such  an  Pligh  Priest  became  us,  who  was  holy,  harmless, 
undefiled,  and  separate  from  sinners,’  Heb.  vii.  25.  Howbeit, 
the  infinite  wisdom  of  God  had  this  farther  design  in  it  also, 
namely,  that  he  might  be  the  pattern  and  example  of  the  reno¬ 
vation  of  the  image  of  God  in  us,  and  of  the  glory  that  doth 
ensue  thereon.  He  is  in  the  eye  of  God  as  the  idea  of  what  he 
intends  in  us,  in  the  communication  of  grace  and  glory;  and 
he  ought  to  be  so  in  ours,  as  unto  all  that  we  aim  at  in  a  way 
of  duty. 

He  hath  ‘predestinated  us  to  be  conformed  unto  the  image  of 
his  Son,  that  he  might  be  the  first-born  among  many  brethren,’ 
Rom.  viii.  30.  In  the  collation  of  all  grace  on  Christ,  God  de¬ 
signed  to  make  1  him  the  first-born  of  many  brethren  ;’  that  is, 
not  only  to  give  him  the  power  and  authority  of  the  first-born, 
with  the  trust  of  the  whole  inheritance  to  be  communicated 
unto  them,  but  also  as  the  example  of  what  he  would  bring 
them  unto.  ‘  For  both  he  that  sanctifieth,  and  they  that  are 
sanctified,  are  all  of  one,  for  which  cause  he  is  not  ashamed  to 
call  them  brethren,’  Heb.  ii.  11.  It  is  Christ  who  sanctifieth 
believers  ;  yet  is  it  from  God,  who  first  sanctified  him,  that  he 
and  they  might  be  of  one,  and  so  become  brethren,  as  bearing 
the  image  of  the  same  Father.  God  designed  and  gave  unto 
Christ  ‘  grace  and  glory  ;’  and  he  did  it  that  he  might  be  the 


AND  FOLLOWING  HIS  EXAMPLE. 


227 


prototype  of  what  he  designed  unto  us,  and  would  bestow  upon 
us.  Hence  the  Apostle  shews  that  the  effect  of  this  predestina¬ 
tion  to  conformity  unto  the  image  of  the  Son,  is  the  communi¬ 
cation  of  all  effectual  saving  grace,  with  the  glory  that  ensues 
thereon.  Yer.  30.  ‘  Moreover,  whom  lie  did  predestinate,  them 
he  also  called;  and  whom  he  called,  them  he  also  justified  ; 
and  whom  he  justified,  them  he  also  glorified.’ 

The  great  design  of  God  in  his  grace  is,  that  as  we  have  borne 
the  image  of  the  first  Adam,  in  the  depravation  of  our  natures  ; 
so  we  should  bear  the  image  of  the  second,  in  their  renovation. 
As  we  have  borne  the  image  of  the  earthly,  so  we  shall  bear  the 
image  of  the  heavenly,’  1  Cor.  xv.  49.  And  as  he  is  the  pat¬ 
tern  of  all  our  graces,  so  he  is  of  glory  also.  All  our  glory 
will  consist  in  our  being  made  like  unto  him,  which,  what  it 
is,  doth  not  as  yet  appear,  1  John  iii.  2.  For  1  he  shall  change 
even  our  vile  body,  that  it  may  be  fashioned  like  unto  his  glo¬ 
rious  body,’  Phil.  iii.  21.  Wherefore  the  fulness  of  grace  was 
bestowed  on  the  human  nature  of  Christ,  and  the  image  of  God 
gloriously  implanted  thereon,  that  it  might  be  the  prototype 
and  example  of  what  the  church  was  through  him  to  be  made 
pjartaker  of.  That  which  God  intends  for  us,  in  the  internal 
communication  of  his  grace,  and  in  the  use  of  all  the  ordinan¬ 
ces  of  the  church,  is,  that  we  may  come  unto  the  ‘  measure  of 
the  stature  of  the  fulness  which  is  in  Christ,’  Eph.  iv.  13. 
There  is  a  fulness  of  all  grace  in  Christ.  Hereunto  are  we  to 
be  brought,  according  to  the  measure  that  is  designed  unto 
every  one  of  us.  £  For  unto  every  one  of  us  is  given  grace,  ac¬ 
cording  to  the  measure  of  the  gift  of  Christ,’  ver.  7.  He  hath 
in  his  sovereign  grace,  assigned  different  measures  unto  those 
on  whom  he  doth  bestow  it.  And  therefore  it  is  called  the 
stature,  because  as  we  grow  gradually  unto  it,  as  men  do  unto 
their  just  stature;  so  there  is  a  variety  in  what  we  attain  unto, 
as  there  is  in  the  statures  of  men,  who  are  yet  all  perfect  in 
their  proportion. 

3.  This  image  of  God  in  Christ  is  represented  unto  us  in  the 
gospel.  Being  lost  from  our  nature,  it  was  utterly  impossible 
we  should  have  any  just  comprehension  of  it.  There  could  be 
no  steady  notion  of  the  image  of  God,  until  it  was  renewed  and 


228 


CONFORMITY  UNTO  CHRIST, 


exemplified  in  the  human  nature  of  Christ.  And  thereon, 
without  the  knowledge  of  him,  the  wisest  of  men  have  taken 
those  things  to  render  men  most  like  unto  God  which  were  ad- 
verse  unto  him.  Such  were  the  most  of  those  things  which  the 
heathens  adored  as  heroic  virtues.  But  being  perfectly  exem¬ 
plified  in  Christ,  it  is  now  plainly  represented  unto  us  in  the 
gospel.  Therein  ‘  with  open  face  we  behold  as  in  a  glass  the 
glory  of  the  Lord,  and  are  changed  into  the  same  image,’  2 
Cor.  iii.  IS.  The  vail  being  taken  away  from  divine  revela¬ 
tions  by  the  doctrine  of  the  gospel,  and  from  our  hearts  by  the 
Lord  the  Spirit,  we  behold  the  image  of  God  in  Christ  with 
open  face,  which  is  the  principal  means  of  our  being  transform¬ 
ed  into  it.  The  gospel  is  the  declaration  of  Christ  unto  us,  and 
the  glory  of  God  in  him,  as  unto  many  other  ends,  so  in  espe¬ 
cial,  that  we  might  in  him  behold  and  contemplate  that  image 
of  God  we  are  gradually  to  be  renewed  into.  Hence  we  are  so 
therein  to  1  learn  the  truth  as  it  is  in  Jesus,  as  to  be  renewed  in 
the  spirit  of  our  minds,  and  to  put  on  that  new  man  which 
after  God  is  created  in  righteousness  and  true  holiness,’  Eph, 
iv.  20, — 24,  that  is,  c  renewed  after  the  image  of  him  who  cre¬ 
ated  him,’  Col.  iii.  10. 

4.  It  is  therefore  evident,  that  the  life  of  God  in  us  consists 
in  conformity  unto  Christ  ;  nor  is  the  Holy  Spirit  as  the  prin¬ 
cipal  and  efficient  cause  of  it  given  unto  us  for  any  other  end, 
but  to  unite  us  unto  him,  and  make  us  like  him.  Wherefore 
the  original  gospel  duty  which  animates  and  rectifies  all  others, 
is  a  design  for  conformity  unto  Christ  in  all  the  gracious  prin¬ 
ciples  and  qualifications  of  his  holy  soul,  wherein  the  image  of 
God  in  him  doth  consist.  As  he  is  the  prototype  and  exemplar 
in  the  eye  of  God  for  the  communication  of  all  grace  unto  us ; 
so  he  ought  to  be  the  great  example  in  the  eye  of  our  faith  in 
all  our  obedience  unto  God,  in  our  compliance  with  all  that  he 
requireth  of  us. 

God  himself,  or  the  divine  nature  in  its  holy  perfections,  is 
the  ultimate  object  and  idea  of  our  transformation  in  the  renew¬ 
ing  of  our  minds.  And  therefore  under  the  Old  Testament,  be¬ 
fore  the  incarnation  of  the  Son,  he  proposed  his  own  holiness 
immediately  as  the  pattern  of  the  church.  1  Be  ye  holy,  for  the 


AND  FOLLOWING  HIS  EXAMPLE. 


229 


Lord  your  God  is  holy,’  Lev.  xi.  44.  xix.  2.  xx.  5.  But  the 
law  made  nothing  perfect.  For  to  complete  this  great  injunc¬ 
tion,  there  was  yet  wanting  an  express  example  of  the  holiness 
required,  which  is  not  given  us  but  in  him,  who  is  the  ‘first¬ 
born,  the  image  of  the  invisible  God.’ 

There  was  a  notion,  even  among  the  philosophers,  that  the 
principal  endeavour  of  a  wise  man  was  to  be  like  unto  God. 
But  in  the  improvement  of  it  the  best  of  them  fell  into  foolish 
and  proud  imaginations.  Howbeit,  the  notion  itself  was  the 
principal  beam  of  our  primogenial  light,  the  best  relique  of  our 
natural  perfections.  And  those  who  are  not  some  way  under 
the  power  of  a  design  to  be  like  unto  God,  are  every  way  like 
unto  the  devil.  But  those  persons  who  had  nothing  but  the 
absolute  essential  properties  of  the  divine  nature  to  contemplate 
on  in  the  light  of  reason,  failed  all  of  them  both  in  the  notion  itself 
of  conformity  unto  God,  and  especially  in  the  practical  improve¬ 
ment  of  it.  Whatever  men  may  fancy  to  the  contrary,  it  is  the 
design  of  the  Apostle  in  sundry  places  of  his  writings  to  prove 
that  they  did  so,  especially  Rom.  i.  1  Cor.  i.  Wherefore  it  was 
an  infinite  condescension  of  divine  wisdom  and  grace,  glorious¬ 
ly  to  implant  that  image  of  his,  which  we  are  to  endeavour  con¬ 
formity  unto,  on  the  human  nature  of  Christ,  and  then  so  ful¬ 
ly  to  represent  and  propose  it  unto  us  in  the  revelation  of  the 
gospel. 

The  infinite  perfections  of  God,  considered  absolutely  in 
themselves,  are  accompanied  with  such  an  incomprehensible 
glory,  as  is  hard  to  conceive  how  they  are  the  object  of  our 
imitation.  But  the  representation  that  is  made  of  them  in 
Christ,  as  the  image  of  the  invisible  God,  is  so  suited  to  the 
renewed  faculties  of  our  souls,  so  congenial  unto  the  new  crea¬ 
ture,  or  the  gracious  principle  of  spiritual  life  in  us,  that  the 
mind  can  dwell  on  the  contemplation  of  them,  and  be  thereby 
transformed  into  the  same  image. 

Herein  lies  much  of  the  life  and  power  of  Christian  reli¬ 
gion,  as  it  resides  in  the  souls  of  men.  This  is  the  prevailing 
design  of  the  minds  of  them  that  truly  believe  the  gospel ;  they 
would  in  all  things  be  like  unto  Jesus  Christ.  And  I  shall 


230 


CONFORMITY  UNTO  CHRIST, 


briefly  show  :  (i.)  What  is  required  hereunto  :  and,  (2.)  What 
is  to  be  done  in  a  way  of  duty  for  the  attaining  that  end. 

1.  A  spiritual  light  to  discern  the  beauty,  glory,  and  amiable¬ 
ness  of  grace  in  Christ,  is  required  hereunto.  We  can  have 
no  real  design  of  conformity  unto  him,  unless  we  have  their 
eyes,  who  ‘  saw  his  glory,  the  glory  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth,’  John  i.  14.  Nor  is  it  enough 
that  we  seem  to  discern  the  glory  of  his  person,  unless  we  see 
a  beauty  and  excellency  in  every  grace  that  is  in  him.  ‘  Learn 
of  me,’  saith  he,  ‘  for  I  am  meek  and  lowly  in  heart,’  Matth.  xi. 
29.  If  we  are  not  able  to  discern  an  excellency  in  meekness  and 
lowliness  of  heart,  (as  they  are  things  generally  despised),  how 
shall  we  sincerely  endeavour  after  conformity  unto  Christ  in 
them  ?  The  like  may  be  said  of  all  other  his  gracious  qualifi¬ 
cations.  His  zeal,  his  patience,  his  self-denial,  his  readiness 
for  the  cross,  his  love  unto  his  enemies,  his  benignity  to  all 
mankind,  his  faith  and  fervency  in  prayer,  his  love  to  God,  his 
compassion  towards  the  souls  of  men,  his  unweariedness  in  do¬ 
ing  good,  his  purity,  his  universal  holiness ;  unless  we  have  a 
spiritual  light  to  discern  the  glory  and  amiableness  of  them  all 
as  they  were  in  him,  we  speak  in  vain  of  any  design  for  con¬ 
formity  unto  him.  And  this  we  have  not,  unless  God  shine 
into  our  hearts,  to  give  us  the  knowledge  of  his  glory  in  the 
face  of  Jesus  Christ.  It  is,  I  say,  a  foolish  thing  to  talk  of  the 
imitation  of  Christ,  whilst  really,  through  the  darkness  of  our 
minds,  we  discern  not  that  there  is  an  excellency  in  the  things 
wherein  we  ought  to  be  like  unto  him. 

2.  Love  unto  them  so  discovered  in  a  beam  of  heavenly 
light,  is  required  unto  the  same  end.  No  soul  can  have  a  de¬ 
sign  of  conformity  unto  Christ,  but  his,  who  so  likes  and  loves 
the  graces  that  were  in  him,  as  to  esteem  a  participation  of 
them  in  their  power,  to  be  the  greatest  advantage,  to  be  the 
most  invaluable  privilege  that  can  in  this  world  be  attained. 
It  is  the  favour  of  his  good  ointments  for  which  the  virgins 
love  him.  cleave  unto  him,  and  endeavour  to  be  like  him.  In 
that  whereof  we  now  discourse,  namely,  of  conformity  unto 
him,  he  is  the  representative  of  the  image  of  God  unto  us. 
And  if  we  do  not  love  and  prize  above  all  things  those  gracious 


AND  FOLLOWING  HIS  EXAMPLE. 


231 


qualifications  and  dispositions  of  mind  wherein  it  doth  consist, 
whatever  we  may  pretend  of  the  imitation  of  Christ  in  any 
outward  acts  or  duties  of  obedience,  we  have  no  design  of  con¬ 
formity  unto  him.  He  who  sees  and  admires  the  glory  of 
Christ  as  filled  with  these  graces,  as  he  was  fairer  than  the 
children  of  men,  because  grace  was  poured  into  his  lips,  unto 
whom  nothing  is  so  desirable  as  to  have  the  same  mind,  the 
same  heart,  the  same  spirit  that  was  in  Christ  Jesus ;  he  is 
prepared  to  press  after  conformity  unto  him.  And  unto  such 
a  soul,  the  representation  of  all  these  excellencies  in  the  person 
of  Christ,  is  the  great  incentive,  motive,  and  guide,  in  and 
unto  all  internal  obedience  unto  God. 

That  wherein  we  are  to  labour  for  this  conformity  may  be 
reduced  unto  two  heads  : 

1.  An  opposition  unto  all  sin,  in  the  root,  principle,  and 
most  secret  springs  of  it,  or  original  cleavings  unto  our  nature. 

‘  He  did  no  sin,  neither  was  there  any  guile  found  in  his  mouth.’ 
He  was  holy,  harmless,  undefiled,  separate  from  sinners.  He 
was  the  Lamb  of  God  without  spot  or  blemish  ;  like  unto  us, 
yet  without  sin.  Not  the  least  tincture  of  sin  did  ever  make 
an  approach  unto  his  holy  nature.  He  was  absolutely  free 
from  every  drop  of  that  fomes  which  hath  invaded  us  in  our 
depraved  condition.  Wherefore,  to  be  freed  from  all  sin,  is 
the  first  general  part  of  an  endeavour  for  conformity  unto 
Christ.  And  although  we  cannot  perfectly  attain  hereunto  in 
this  life,  as  we  have  not  already  attained,  nor  are  already  per¬ 
fect,  yet  he  who  groaneth  not  in  himself  after  it,  who  doth 
not  loathe  every  thing  that  is  of  the  remainder  of  sin  in  him 
and  himself  for  it,  who  doth  not  labour  after  its  absolute  and 
universal*  extirpation,  hath  no  sincere  design  of  conformity 
unto  Christ,  nor  can  so  have.  He  who  endeavours  to  be  like 
him,  must  ‘  purify  himself,  even  as  he  is  pure.’  Thoughts 
of  the  purity  of  Christ,  in  his  absolute  freedom  from  the  least 
tincture  of  sin,  will  not  suffer  a  believer  to  be  negligent  at  any 
time,  for  the  endeavouring  the  utter  ruin  of  that  which  makes 
him  unlike  unto  him.  And  it  is  a  blessed  advantage  unto 
faith  in  the  work  of  mortification  of  sin,  that  we  have  such  a 
pattern  continually  before  us. 


232  CONFORMITY  UNTO  CHRIST) 

2.  The  due  improvement  of,  and  continual  growth  in  every 
grace,  is  the  other  general  part  of  this  duty.  In  the  exercise 
of  his  own  all-fulness  of  grace,  both  in  moral  duties  of  obe¬ 
dience,  and  the  especial  duties  of  his  office,  did  the  glory  of  Christ 
on  the  earth  consist.  Wherefore,  to  abound  in  the  exercise  of 
every  grace,  to  grow  in  the  root,  and  thrive  in  the  fruit  of  them, 
is  to  be  conformed  unto  the  image' of  the  Son  of  God. 

Secondly,  The  following  the  example  of  Christ  in  all  duties 
towards  God  and  men,  in  his  whole  conversation  on  the  earth, 
is  the  second  part  of  the  instance  now  given  concerning  the  use 
of  the  person  of  Christ  in  religion.  The  field  is  large  which 
here  lies  before  us,  and  filled  with  numberless  blessed  instan¬ 
ces  :  I  cannot  here  enter  into  it;  and  the  mistakes  that  have 
been  in  a  pretence  unto  it,  requires  that  it  should  be  handled 
distinctly,  and  at  large  by  itself,  which,  if  God  will,  may  be 
done  in  due  time.  One  or  two  general  instances,  wherein  he 
was  most  eminently  our  example,  shall  close  this  discourse. 

1.  His  meekness,  lowliness  of  mind,  condescension  unto  all 
sorts  of  persons  ;  his  love  and  kindness  unto  mankind,  his 
readiness  to  do  good  unto  all,  with  patience  and  forbearance, 
are  continually  set  before  us  in  his  example.  I  place  them  all 
under  one  head,  as  proceeding  all  from  the  same  spring  of  di¬ 
vine  goodness,  and  having  effects  of  the  same  nature.  With 
respect  unto  them,  it  is  required  that  1  the  same  mind  be  in  us 
that  was  in  Christ  Jesus,’  Phil.  ii.  5.  and  that  we  1  walk  in  love, 
as  he  also  loved  us,’  Eph.  v.  2.  In  these  things  was  he  the 
great  representative  of  the  divine  goodness  unto  us.  In  the 
actings  of  these  graces  on  all  occasions  did  he  declare  and  ma¬ 
nifest  the  nature  of  God  from  whom  he  came.  And  this  was 
one  end  of  his  exhibition  in  the  flesh.  Sin  had  filled  the  world 
with  a  representation  of  the  devil  and  his  nature,  in  mutual 
hatred,  strife,  variance,  envy,  wrath,  pride,  fierceness,  and  rage 
against  one  another,  all  which  are  of  the  old  murderer.  The 
instances  of  a  cured,  of  a  contrary  frame,  were  obscure  and 
weak  in  the  best  of  the  saints  of  old.  But  in  our  Lord  Jesus, 
the  light  of  the  glory  of  God  herein  first  shone  upon  the  world. 
In  the  exercise  of  these  graces  which  he  most  abounded  in,  be¬ 
cause  the  sins,  weaknesses,  and  infirmities  of  men  gave  conti- 


AND  FOLLOWING  HIS  EXAMPLE. 


233 


nual  occasion  thereunto,  did  he  represent  the  divine  nature,  as 
love,  as  infinitely  good,  benign,  merciful,  and  patient,  as  delight¬ 
ing  in  the  exercise  of  these  its  holy  properties.  In  them  was 
the  Lord  Christ  our  example  in  an  especial  manner.  And  they 
do  in  vain  pretend  to  be  his  disciples,  to  be  followers  of  him, 
who  endeavour  not  to  order  the  whole  course  of  their  lives  in 
conformity  unto  him  in  these  things. 

One  Christian  who  is  meek,  humble,  kind,  patient,  and  use¬ 
ful  unto  all,  that  condescends  to  the  ignorance,  weaknesses  and 

7  O' 

infirmities  of  others,  that  passeth  by  provocations,  injuries,  con¬ 
tempt,  with  patience,  and  with  silence,  unless  where  the  glory 
and  truth  of  God  call  for  a  just  vindication  ;  that  pitieth  all 
sorts  of  men  in  their  failings  and  miscarriages,  who  is  free  from 
jealousies  and  evil  surmises,  that  loveth  what  is  good  in  all 
men,  and  all  men  even  wherein  they  are  not  good,  nor  do  good, 
doth  more  express  the  virtues  and  excellencies  of  Christ,  than 
thousands  can  do  with  the  most  magnificent  works  of  piety  or 
charity,  where  this  frame  is  wanting  in  them.  For  men  to  pre¬ 
tend  to  follow  the  example  of  Christ,  and  in  the  mean  time  to 
be  proud,  wrathful,  envious,  bitterly  zealous,  calling  for  fire 
from  heaven  to  destroy  men,  or  fetching  it  themselves  from  hell, 
is  to  cry  { hail  unto  him,’  and  to  crucify  him  afresh  unto  their 
power. 

2.  Self-denial,  readiness  for  the  cross,  with  patience  in  suf¬ 
ferings,  are  the  second  sort  of  things  which  he  calls  all  his  dis¬ 
ciples  to  follow  his  example  in.  It  is  the  fundamental  law  of 
his  gospel,  that  if  any  one  will  be  his  disciple,  he  must  deny 
himself,  take  up  his  cross  and  follow  him.  These  things  in 
him,  as  they  are  all  of  them  summarily  represented,  Phil.  ii. 
5 — g.  by  reason  of  the  glory  of  his  person,  and  the  nature  of 
his  sufferings,  are  quite  of  another  kind  than  that  we  are  called 
unto.  But  his  grace  in  them  all  is  our  only  pattern,  in  what  is 
required  of  us.  1  Christ  hath  suffered  for  us,  leaving  us  an  ex¬ 
ample,  that  we  should  follow  his  steps,  who,  when  he  was  re¬ 
viled,  reviled  not  again,  when,  he  suffered,  he  threatened  not,’ 
1  Pet.  ii.  21 — 23.  Hence  are  we  called  to  look  unto  4  Jesus, 
the  author  and  finisher  of  our  faith,  who,  for  the  joy  that  was 
set  before  him,  endured  the  cross,  and  despised  the  shame.’  For 

30 


234  CONFORMITY  UNTO  CHRIST, 

we  are  to ‘consider  him,  who  endured  such  contradiction  of 
sinners  in  himself,  that  we  faint  not,5  Heb.  xii.  2,  3.  Blessed 
be  God  for  this  example ;  for  the  glory  of  the  condescension, 
patience,  faith,  and  endurance  of  Jesus  Christ  in  the  extremity 
of  all  sorts  of  sufferings.  This  hath  been  the  pole-star  of  the 
church  in  all  its  storms ;  the  guide,  the  comfort,  supportment, 
and  encouragement  of  all  those  holy  souls,  who  in  their  several 
generations,  have  in  their  various  degrees  undergone  persecu¬ 
tion  for  righteousness  sake,  and  yet  continueth  so  to  be  unto 
them  who  are  in  the  same  condition. 

And  I  must  say,  as  I  have  done  on  some  other  occasions  in 
the  handling  of  this  subject,  that  a  discourse  on  this  one  instance 
of  the  use  of  Christ  in  religion,  from  the  consideration  of  the 
person  who  suffered  and  set  us  this  example,  of  the  principle 
from  whence,  and  the  end  for  which  he  did  it ;  of  the  variety  of 
evils  of  all  sorts  he  had  to  conflict  withal,  of  his  invincible  pa¬ 
tience  under  them  all,  and  immoveableness  of  love  and  compas¬ 
sion  unto  mankind,  even  his  persecutors,  the  dolorous  afflictive 
circumstances  of  his  sufferings  from  God  and  men,  the  blessed 
efficacious  workings  of  his  faith  and  trust  in  God  unto  the  ut¬ 
termost,  with  the  glorious  issue  of  the  whole,  and  influence  of 
all  these  considerations  unto  the  consolation  and  supportment 
of  the  church,  would  take  up  more  room  and  time,  than  what 
is  allotted  unto  the  whole  of  that  whereof  it  is  here  the  least 
part.  I  shall  leave  the  whole  under  the  shade  of  that  blessed 
promise,  ‘  If  so  be  that  we  suffer  with  him,  we  shall  also  be  glo¬ 
rified  together  ;  for  I  reckon  that  the  sufferings  of  this  present 
time  are  not  to  be  compared  with  the  glory  that  shall  be  reveal¬ 
ed  in  us,’  Rom.  viii.  17,  18. 

The  last  thing  proposed  concerning  the  person  of  Christ,  was 
the  use  of  it  unto  believers,  in  the  whole  of  their  relation  unto 
God  and  duty  towards  him.  And  the  things  belonging  there¬ 
unto  may  be  reduced  unto  these  general  heads: 

1.  Their  sanctification,  which  consisteth  in  these  four  things  : 
(l.)  The  mortification  of  sin.  (2.)  The  gradual  renovation  of 
our  natures.  (3.)  Assistances  in  actual  obedience.  (4.)  The 
same  in  temptations  and  trials. 

2.  Their  justification  with  its  concomitants  and  consequents. 


AND  FOLLOWING  HIS  EXAMPLE. 


235 


As,  (l.)  Adoption.  (2.)  Peace.  (3.)  Consolation  and  joy  in  life 
and  death.  (4.)  Spiritual  gifts  unto  the  edification  of  them¬ 
selves  and  others.  (5.)  A  blessed  resurrection.  (6.)  Eternal 
glory. 

There  are  other  things  which  also  belong  hereunto.  As 
their  guidance  in  the  course  of  their  conversation  in  this  world  ; 
direction  unto  usefulness  in  all  states  and  conditions  ;  patient 
waiting  for  the  accomplishment  of  God’s  promises  to  the  church  ; 
the  communication  of  federal  blessings  unto  their  families  ;  and 
the  exercise  of  loving-kindness  towards  mankind  in  general: 
with  sundry  other  concernments  of  the  life  of  faith  of  the  like 
importance ;  but  they  may  be  all  reduced  unto  the  general 
heads  proposed. 

What  should  have  been  spoken  with  reference  unto  these 
things,  belongs  unto  these  three  heads  : 

1.  A  declaration  that  all  these  things  are  wrought  in,  and 
communicated  unto  believers  according  to  their  various  natures 
by  an  emanation  of  grace  and  power  from  the  person  of  Jesus 
Christ,  as  the  head  of  the  church,  as  he  who  is  exalted  and 
made  a  Prince  and  a  Saviour,  to  give  repentance  and  the  for¬ 
giveness  of  sins. 

2.  A  declaration  of  the  way  and  manner  how  believers  do 
live  upon  Christ  in  the  exercise  of  faith,  whereby  according  to 
the  promise  and  appointment  of  God,  they  derive  from  him  the 
whole  grace  and  mercy  whereof  in  this  world  they  are  made 
partakers,  and  are  established  in  the  expectation  of  what  they 
shall  receive  hereafter  by  his  power.  And  that  two  things  do 
hence  ensue.  (1.)  The  necessity  of  universal  evangelical  obe¬ 
dience,  seeing  it  is  only  in  and  by  the  duties  of  it,  that  faith  is 
or  can  be  kept  in  a  due  exercise  unto  the  ends  mentioned.  (2.) 
That  believers  do  hereby  increase  continually  with  the  in¬ 
crease  of  God,  and  grow  up  unto  him  who  is  the  Head,  until 
they  become  the  fulness  of  him  who  filleth  all  in  all. 

3.  A  conviction  that  a  real  interest  in,  and  participation  of 
these  things,  cannot  be  obtained  any  other  way,  but  by  the  ac¬ 
tual  exercise  of  faith  on  the  person  of  Jesus  Christ. 

These  things  were  necessary  to  be  handled  at  large  with  re¬ 
ference  unto  the  end  proposed.  But  for  sundry  reasons,  the 


236  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 


whole  of  this  labour  is  here  declined.  For  some  of  the  parti¬ 
culars  mentioned,  I  have  already  insisted  on  in  other  discourses 
heretofore  published,  and  that  with  respect  unto  the  end  here 
designed.  And  this  argument  cannot  be  handled  as  it  doth  de¬ 
serve  unto  full  satisfaction,  without  an  entire  discourse  concern¬ 
ing  the  life  of  faith,  which  my  present  design  will  not  admit  of. 


CHAP.  XVI. 

AN  HUMBLE  INQUIRY  INTO,  AND  PROSPECT  OF  THE  INFI¬ 
NITE  WISDOM  OF  GOD,  IN  THE  CONSTITUTION  OF  THE 
PERSON  OF  CHRIST,  AND  THE  WAY  OF  SALVATION  THERE¬ 
BY. 

From  the  consideration  of  the  things  before  insisted  on,  we 
may  endeavour,  according  unto  our  measure,  to  take  a  view 
of,  and  humbly  adore  the  infinite  wisdom  of  God  in  the  holy 
contrivance  of  this  great  ‘  mystery  of  godliness,  God  manifest 
in  the  flesh.’  As  it  is  a  spiritual  evangelical  mystery,  it  is  an 
effect  of  divine  wisdom,  in  the  redemption  and  salvation  of  the 
church,  unto  the  eternal  glory  of  God.  And  as  it  is  a  great 
mystery,  so  it  is  the  mystery  of  the  1  manifold  wisdom  of  God,’ 
Eph.  iii.  9,  10.  that  is,  of  infinite  wisdom  working  in  great 
variety  of  actings  and  operations,  suited  unto,  and  expressive 
of  its  own  infinite  fulness  ;  for  herein  were  1  all  the  treasures  of 
wisdom  and  knowledge  ’  laid  up,  and  laid  out,  Col.  ii.  3.  An 
argument  this  is,  in  some  parts  whereof  divers  of  the  ancient 
writers  of  the  church  have  laboured,  some  occasionally,  and 
some  with  express  design.  I  shall  insist  only  on  those  things 
which  Scripture  light  leads  us  directly  unto.  The  depths  of 
divine  wisdom  in  this  glorious  work  are  hid  from  the  eyes  of 
all  living.  ‘  God  alone  understandeth  the  way  thereof;  and 
he  knoweth  the  place  thereof;’  as  he  speaks,  Job  xxviii.  21,  23. 
Yet  is  it  so  glorious  in  its  effects,  that  ‘  destruction  and  death 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  237 


say,  we  have  heard  the  fame  of  it  with  our  ears,’  ver.  12.  The 
fame  and  report  of  this  divine  wisdom  reach  even  unto  hell. 
Those  who  eternally  perish  shall  hear  a  fame  of  this  wisdom 
in  the  glorious  effects  of  it  towards  the  blessed  souls  above, 
though  some  of  them  would  not  believe  it  here  in  the  light  of 
the  gospel,  and  none  of  them  can  understand  it  there,  in  their 
everlasting  darkness.  Hence  the  report  which  they  have  of 
this  wisdom,  is  an  aggravation  of  their  misery.  These  depths 
we  may  admire  and  adore,  but  we  cannot  comprehend  :  ‘  For 
who  hath  known  the  mind  of  the  Lord  herein,  or  with  whom 
took  he  counsel  V  Concerning  the  original  causes  of  his  coun¬ 
sels  in  this  great  mystery,  we  can  only  say,  1  O  the  depths  of 
the  riches  both  of  the  wisdom  and  knowledge  of  God  !  how 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out !’ 
This  alone  is  left  unto  us  in  the  way  of  duty,  that  in  the  ef¬ 
fects  of  them,  we  should  contemplate  on  their  excellency,  so 
as  to  give  glory  to  God,  and  live  in  a  holy  admiration  of 
his  wisdom  and  grace.  For  to  give  glory  unto  him,  and  ad¬ 
mire  him,  is  our  present  duty,  until  he  ‘shall  come  eternally 
to  be  glorified  in  his  saints,  and  admired  in  all  them  that  be¬ 
lieve,’  2  Thess.  i.  10.  We  can  do  no  more  but  stand  at  the 
shore  of  this  ocean,  and  adore  its  unsearchable  depths.  What 
is  delivered  from  them  by  divine  revelation,  we  may  receive 
as  pearls  of  price,  to  enrich  and  adorn  our  souls.  ‘  For  secret 
things  belong  unto  the  Lord  our  God,  but  those  things  which 
are  revealed  unto  us,  that  we  may  do  the  words  of  his  law,’ 
Dent.  xxix.  29.  We  shall  not,  therefore,  in  our  inquiry  into 
this  great  mystery,  intrude  ourselves  into  the  things  which  we 
have  not  seen,  but  only  endeavour  a  right  understanding  of 
what  is  revealed  concerning  it.  For  the  end  of  all  divine  re¬ 
velation  is  our  knowledge  of  the  things  revealed,  with  our 
obedience  thereon  ;  and  unto  this  end,  things  revealed  do  be¬ 
long:  unto  us. 

Some  things  in  general  are  to  be  premised  unto  our  present 
inquiry. 

1.  We  can  have  no  view  or  due  prospect  of  the  wisdom  of 
God  in  any  of  his  works,  much  less  in  this  of  sending  his  Son 
in  the  likeness  of  sinful  flesh,  or  the  constitution  of  his  person, 


23S  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

and  the  work  of  redemption  to  be  accomplished  thereby,  unless 
we  consider  also  the  interest  of  the  other  holy  properties  of  the 
divine  nature  in  them.  Such  are  his  holiness,  his  righteous¬ 
ness,  his  sovereign  authority,  his  goodness,  love,  and  grace. 

These  are  three  excellencies  of  the  divine  nature  principally 
to  be  considered  in  all  the  external  works  of  God  : 

(1.)  His  goodness,  which  is  the  communicative  property 
thereof.  This  is  the  eternal  fountain  and  spring  of  all  divine 
communications.  Whatever  is  good  in  and  unto  any  crea¬ 
ture,  is  an  emanation  from  divine  goodness.  1  He  is  good,  and 
he  doth  good.’  That  which  acts  originally  in  the  divine  nature, 
unto  the  communication  of  itself  in  any  blessed  or  gracious 
effects  unto  the  creatures,  is  goodness. 

(2.)  Wisdom,  which  is  the  directive  power  or  excellency  of 
the  divine  nature.  Hereby  God  guides,  disposeth,  orders,  and 
directs  all  things  unto  his  own  glory,  in  and  by  their  own  im¬ 
mediate  proper  ends,  Prov.  xvi.  4.  Rev.  iv.  1 1. 

(3.)  Power,  which  is  the  effective  excellency  of  the  divine 
nature,  effecting  and  accomplishing  what  wisdom  doth  design 
and  order. 

Whereas  wisdom  therefore  is  that  holy  excellency  or  power 
of  the  divine  Being,  wherein  God  designs,  and  whereby  he 
effects  the  glory  of  all  the  other  properties  of  his  nature,  we 
cannot  trace  the  paths  of  it  in  any  work  of  God,  unless  we 
know  the  interest  and  concernment  of  those  other  properties 
in  that  work.  For  that  which  wisdom  principally  designs,  is 
the  glorification  of  them.  And  unto  this  end  the  effective 
property  of  the  divine  nature,  which  is  almighty  power,  al¬ 
ways  accompanies  or  is  subservient  unto  the  directive  or  in¬ 
finite  wisdom,  which  is  requisite  unto  perfection  in  operation. 
What  infinite  goodness  will  communicate  ad  extra ,  what 
it  will  open  the  eternal  fountain  of  the  divine  Bein'  and 
all-sufficiency  to  give  forth  ;  that  infinite  wisdom  designs, 
contrives,  and  directs  to  the  glory  of  God  ;  and  what  wisdom 
so  designs,  infinite  power  effects.  See  Isa.  xl.  13 — 15,  17,  28. 

2.  We  can  have  no  apprehensions  of  the  interest  of  the  other 
properties  of  the  divine  nature,  in]  this  great  mystery  of  god¬ 
liness,  whose  glory  was  designed  in  infinite  wisdom,  without 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  239 


the  consideration  of  that  state  and  condition  of  our  own,  where¬ 
in  they  are  so  concerned.  That  which  was  designed  unto  the 
eternal  glory  of  God  in  this  great  work  of  the  incarnation  of  his 
Son,  was  the  redemption  of  mankind,  or  the  recovery  and  sal¬ 
vation  of  the  church.  What  hath  been  disputed  by  some  con¬ 
cerning  it,  without  respect  unto  the  Son  of  man,  and  the  salva¬ 
tion  of  the  church,  is  curiosity,  and  indeed  presumptuous  folly. 
The  whole  scripture  constantly  assigneth  this  sole  end  of  that 
effect  of  divine  godness  and  wisdom,  yea  asserts  it  as  the  only 
foundation  of  the  gospel,  John  iii.  16.  Wherefore  unto  a  due 
contemplation  of  divine  wisdom  in  it,  it  is  necessary  we  should 
consider  what  is  the  nature  of  sin,  especially  of  that  first  sin, 
wherein  our  original  apostacy  from  God  did  consist ;  what 
was  the  condition  of  mankind  thereon  ;  what  is  the  concern¬ 
ment  of  the  holy  God  therein,  on  the  account  of  the  blessed 
properties  of  his  nature ;  what  way  was  suited  unto  our  recov¬ 
ery,  that  God  might  be  glorified  in  them  all.  Without  a  pre¬ 
vious  consideration  of  these  things,  we  can  have  no  due  con¬ 
ceptions  of  the  wisdom  of  God  in  this  glorious  work,  which 
we  inquire  after.  Wherefore  I  shall  so  far  speak  of  them,  that 
if  it  be  the  will  of  God,  the  minds  of  those  who  read  and  con¬ 
sider  them,  may  be  opened  and  prepared  to  give  admittance 
unto  some  rays  of  that  divine  wisdom  in  this  glorious  work,  the 
lustre  of  whose  full  light  we  are  not  able  in  this  world  to  be¬ 
hold. 

When  there  was  a  visible  pledge  of  the  presence  of  God  in  the 
bush  that  burned  and  was  not  consumed,  Moses  said,  he  would 
1  turn  aside  to  see  that  great  sight,’  Exod.  iii.  3.  And  this  great 
representation  of  the  glory  of  God  being  made  and  proposed 
unto  us,  it  is  certainly  our  duty  to  divert  from  all  other  occa¬ 
sions  unto  the  contemplation  of  it.  But  as  Moses  was  then  com¬ 
manded  to  put  off  his  shoes,  the  place  whereon  he  stood  being 
holy  ground  ;  so  it  will  be  the  wisdom  of  him  that  writes,  and 
of  them  that  read,  to  divest  themselves  of  all  carnal  affections 
and  imaginations,  that  they  may  draw  nigh  unto  this  great  ob¬ 
ject  of  faith  with  due  reverence  and  fear. 

The  first  thing  we  are  to  consider  in  order  unto  the  end  pro¬ 
posed  is,  The  nature  of  our  sin  and  apostacy  from  God.  For 


240  INQ.UIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

from  thence  we  must  learn  the  concernment  of  the  divine  ex¬ 
cellencies  of  God  in  this  work.  And  there  are  three  things 
that  were  eminent  therein. 

First,  A  reflection  on  the  honour  of  the  holiness  and  wisdom 
of  God,  in  the  rejection  of  his  image.  He  had  newly  made 
man  in  his  own  image.  And  this  work  he  so  expresseth,  as  to 
intimate  a  peculiar  effect  of  divine  wisdom  in  it,  whereby  it 
was  distinguished  from  all  other  external  works  of  creation 
whatever,  Gen.  i.  26,  27.  c  And  God  said,  Let  us  make  man 
in  our  own  image,  after  our  likeness  :  so  God  created  man  in  his 
own  image,  in  the  image  of  God  created  he  him.’  Nowhere  is 
there  such  an  emphasis  of  expression  concerning  any  work  of 
God.  And  sundry  things  are  represented  as  peculiar  therein. 

1.  That  the  word  of  consultation  and  that  of  execution  are 
distinct.  In  all  other  works  of  creation,  the  word  of  determi¬ 
nation  and  execution  was  the  same.  When  he  created  light, 
which  seems  to  be  the  beauty  and  glory  of  the  whole  creation, 
he  only  said,  ‘  Let  there  be  light,  and  there  was  light,’  Gen.  i.  3. 
So  was  it  with  all  other  things.  But  when  he  comes  unto  the 
creation  of  man,  another  process  is  proposed  unto  our  faith. 
These  several  words  are  distinct,  not  in  time,  but  in  nature  : 
1  God  said,  Let  us  make  man  in  our  own  image  and  likeness 
and  thereon  it  is  added  distinctly,  as  the  execution  of  that  an¬ 
tecedent  counsel,  1  So  God  made  man  in  his  own  image.’  This 
puts  a  signal  eminency  on  this  work  of  God. 

2.  A  distinct  peculiar  concernment  of  all  the  persons  of  the 
holy  Trinity,  in  their  consultation  and  operation,  is  in  like 
manner  proposed  unto  us.  1  And  God  said,  Let  us  make  man.’ 
The  truth  hereof  I  have  sufficiently  evinced  elsewhere,  and 
discovered  the  vanity  of  all  other  glosses  and  expositions. 
The  properties  of  the  divine  nature,  principally  and  originally 
considerable  in  all  external  operations,  (as  we  have  newly  ob¬ 
served),  are  goodness,  wisdom,  and  power.  In  this  great  work, 
divine  goodness  exerted  itself  eminently  and  effectually  in  the 
person  of  the  Father ;  the  eternal  fountain  and  spring,  as  of 
the  divine  nature,  so  of  all  divine  operations.  Divine  wisdom 
acted  itself  peculiarly  in  the  person  of  the  Son,  this  being  the 
principal  notion  thereof,  the  eternal  wisdom  of  the  Father. 


in  The  constitution  op  the  person  of  christ.  241 

Divine  power  wrought  effectually  in  the  person  of  the  Holy 
Spirit,  who  is  the  immediate  actor  of  all  divine  operations. 

3.  The  proposition  of  the  effecting  this  work,  being  by  way 
of  consultation,  represents  it  as  a  signal  effect  of  infinite  wisdom. 
These  expressions  are  used  to  lead  us  unto  the  contemplation 
of  that  wisdom. 

Thus  God  made  man  in  his  own  image,  that  is,  in  such  a 
rectitude  of  nature  as  represented  his  righteousness  and  hoik 
ness  in  such  a  state  and  condition  as  had  a  reflection  on  it  of 
his  power  and  rule.  The  former  was  the  substance  of  it,  the 
latter  a  necessary  consequent  thereof.  This  representation,  I 
say,  of  God,  in  power  and  rule,  was  not  that  image  of  God 
wherein  man  was  created,  but  a  consequent  of  it.  So  the  words 
and  their  order  declare.  1  Let  us  make  man  in  our  image  and 
after  our  likeness :  and  let  them  have  dominion  over  the 
fish  of  the  sea,5  &c.  Because  he  was  made  in  the  image  of 
God,  this  dominion  and  rule  were  granted  unto  him.  So  fond 
is  their  imagination,  who  would  have  the  image  of  God  to  con- 
sist  solely  in  these  things.  Wherefore  the  loss  of  the  image  of 
God,  was  not  originally  the  loss  of  power  and  dominion,  or  a 
right  thereunto  :  but  man  was  deprived  of  that  right,  on  the 
loss  of  that  image  which  it  was  granted  unto.  Wherein  it  did 
consist,  see  Eccl.  vii.  29.  Eph.  iv.  24. 

Three  things  God  designed  in  this  communication  of  his 
image  unto  our  nature,  which  were  his  principal  ends  in  the 
creation  of  all  things  here  below.  And  therefore  was  divine 
wisdom  more  eminently  exerted  therein,  than  in  all  the  other 
works  of  this  inferior  creation. 

1.  The  first  was,  That  he  might  therein  make  a  representa¬ 
tion  of  his  holiness  and  righteousness  among  his  creatures. 
This  was  not  done  in  any  other  of  them.  Characters  they  had 
on  them  of  his  goodness,  wisdom  and  power.  In  these  things 
1  the  heavens  declare  the  glory  of  God,  and  the  firmament  shew- 
eth  his  handy  work.’  His  eternal  power  and  Godhead  are 
manifest  in  the  things  that  are  made.  But  none  of  them,  not 
the  whole  fabric  of  heaven  and  earth,  with  all  their  glorious  or¬ 
naments  and  endowments,  were  either  fit  or  able  to  receive  any 
impressions  of  his  holiness  and  righteousness,  of  any  of  the 

31 


242  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

moral  perfections,  or  universal  rectitude  of  his  nature.  Yet  in 
the  demonstration  and  representation  of  these  things  doth  the 
glory  of  God  principally  consist.  Without  them  he  could  not 
be  known  and  glorified  as  God.  Wherefore  he  would  have  an 
image  and  representation  of  them  in  the  creation,  here  below. 
And  this  he  will  always  have  so  long  as  he  will  be  worshipped 
by  any  of  his  creatures.  And  therefore  when  it  was  lost  in 
Adam,  it  was  renewed  in  Christ ;  as  hath  been  declared. 

2.  The  second  was,  That  it  might  be  a  means  of  rendering 
actual  glory  unto  him,  from  all  other  parts  of  the  creation. 
Without  this,  which  is  as  the  animating  life  and  form  of  the 
whole,  the  other  creatures  are  but  as  a  dead  thing.  They  coil  Id  not 
any  way  declare  the  glory  of  God,  but  passively  and  objectively. 
They  were  as  an  harmonious  well-tuned  instrument,  which 
gives  no  sound,  unless  there  be  a  skilful  hand  to  move  and  act 
it.  What  is  light,  if  there  be  no  eye  to  see  it  ?  or  what  is  music, 
if  there  be  no  ear  to  hear  it  ?  How  glorious  and  beautiful  soever 
any  of  the  works  of  creation  appear  to  be,  from  impressions  of 
divine  power,  wisdom,  and  goodness  on  them  ;  yet  without  this 
image  of  God  in  man,  there  was  nothing  here  below  to  under¬ 
stand  God  in  them,  to  glorify  God  by  them.  This  alone  is  that, 
whereby  in  a  way  of  admiration,  obedience,  and  praise,  we 
were  enabled  to  render  unto  God  all  the  glory  which  he  design¬ 
ed  from  those  works  of  his  power. 

3.  The  third  was,  That  it  might  be  a  means  to  bring  man 
unto  that  eternal  enjoyment  of  himself,  which  he  was  fitted  for, 
and  designed  unto.  For  this  was  to  be  done  in  a  way  of  obe¬ 
dience  :  4  Do  this  and  live,’  was  that  rule  of  it  which  the  nature 
of  God  and  man,  with  their  mutual  relation  unto  one  another, 
did  require.  But  we  were  made  meet  for  this  obedience,  and 
enabled  unto  it,  only  by  virtue  of  this  image  of  God  implanted 
in  our  natures.  It  was  morally  a  power  to  live  unto  God  in 
obedience,  that  we  might  come  to  the  enjoyment  of  him  in  glo¬ 
ry. — Evident  it  is,  that  these  were  the  principal  ends  of  God  in 
the  creation  of  all  things.  Wherefore  this  constitution  of  our 
nature,  and  the  furnishment  of  it  with  the  image  of  God,  was 
the  most  eminent  effect  of  infinite  wisdom  in  all  the  outward 
works  of  the  divine  nature. 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  243 


Secondly,  In  the  entrance  of  sin,  and  by  apostacy  from  God, 
man  voluntarily  rejected  and  defaced  this  blessed  representation 
of  the  righteousness  and  holiness  of  God,  this  great  effect  of  his 
goodness  and  wisdom,  in  its  tendency  unto  his  eternal  glory, 
and  our  enjoyment  of  him.  No  greater  dishonour  could  be 
done  unto  him,  no  endeavour  could  have  been  more  pernicious 
in  casting  contempt  on  his  counsel.  For  as  his  holiness, 
which  was  represented  iti  that  image,  was  despoiled,  so  we  did 
what  lay  in  us  to  defeat  the  contrivance  of  his  wisdom.  This 
will  be  evident  by  reflecting  on  the  ends  of  it  now  mentioned. 
For, 

1.  Hereon  there  remained  nothing  in  all  the  creation  here 
below,  whereby  any  representation  might  be  made  of  God’s 
holiness  and  righteousness,  or  any  of  the  moral  perfections  of 
his  nature.  How  could  it  be  done,  this  image  being  lost  out  of 
the  world  ?  The  brute  inanimate  part  of  the  creation,  however 
stupenduously  great  in  its  matter,  and  glorious  in  its  outward 
form,  was  no  way  capable  of  it.  The  nature  of  man  under  the 
loss  of  this  image,  fallen,  depraved,  polluted,  and  corrupted, 
gives  rather  a  representation  and  image  of  Satan,  than  of  God. 
Hence,  instead  of  goodness,  love,  righteousness,  holiness,  peace, 
all  virtues  usefully  communicative  and  effective  of  the  good  of 
the  whole  race  of  mankind,  which  would  have  been  effects  of 
this  image  of  God,  and  representatives  of  his  nature,  the  whole 
world  from  and  by  the  nature  of  man,  is  hi  led  with  envy,  ma¬ 
lice,  revenge,  cruelty,  oppression,  and  all  engines  of  promoting 
self,  whereunto  man  is  wholly  turned,  as  fallen  off  from  God. 
He  that  would  learn  the  divine  nature,  from  the  representation 
that  is  made  of  it,  in  the  present  actings  of  the  nature  of  man, 
will  be  gradually  led  unto  the  devil  instead  of  God.  Where¬ 
fore,  no  greater  indignity  could  be  offered  unto  divine  wisdom 
and  holiness,  than  there  was  in  this  rejection  of  the  image  of 
God  wherein  we  were  created. 

2.  There  was  no  way  left  whereby  glory  might  redound  un¬ 
to  God,  from  the  remainder  of  the  creation  here  below.  For 
the  nature  of  man  alone  was  designed  to  be  the  way  and  means 
of  it,  by  virtue  of  the  image  of  God  implanted  on  it.  Where¬ 
fore  man,  by  sin,  did  not  only  draw  off  himself  from  that  rela- 


244  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

tion  unto  God  wherein  he  was  made,  but  drew  off  the  whole 
creation  here  below  with  himself,  into  an  uselessness  unto  his 
glory.  And  upon  the  entrance  of  sin,  before  the  cure  of  our 
apostacy  was  actually  accomplished,  the  generality  of  mankind 
divided  the  creatures  into  two  sorts  :  those  above,  or  the  hea¬ 
venly  bodies,  and  those  here  below.  Those  of  the  first  sort 
they  worshipped  as  their  gods  ;  and  those  of  the  other  sort  they 
abused  unto  their  lusts.  Wherefore  God  was  every  way  dis¬ 
honoured  in  and  by  them  all  ;  nor  was  there  any  glory  given 
him  on  their  account.  What  some  attempted  to  do  of  that  na¬ 
ture,  in  a  wisdom  of  their  own,  ended  in  folly,  and  a  renewed 
dishonour  of  God,  as  the  Apostle  declares,  Rom.  i.  18,  19,  21, 
22. 

3.  Man  hereby  lost  all  power  and  ability  of  attaining  that 
end  for  which  he  was  made ;  namely,  the  eternal  enjoyment  of 
God.  Upon  the  matter,  and  as  much  as  in  us  lay,  the  whole 
end  of  God  in  the  creation  of  all  things  here  below,  was  utterly 
defeated.  But  that  which  was  the  malignity  and  poison  of  this 
sin,  was  the  contempt  that  was  cast  on  the  holiness  of  God, 
whose  representation,  and  all  its  express  characters,  were  utter¬ 
ly  despised  and  rejected  therein.  Herein  then  lay  the  concern¬ 
ment  of  the  holiness  or  righteousness  of  God  in  this  sin  of  our 
nature,  which  we  are  inquiring  after.  Unless  some  reparation 
be  made  for  the  indignity  cast  upon  it  in  the  rejection  of  the 
image  and  representation  of  it,  unless  there  be  some  way  where¬ 
by  it  may  be  more  eminently  exalted  in  the  nature  of  man.  than 
it  was  debased  and  despised  in  the  same  nature  ;  it  was  just, 
equal,  righteous  with  God,  that  which  becomes  the  rectitude 
and  purity  of  his  nature,  that  mankind  should  perish  eternally 
in  that  condition  whereinto  it  was  cast  by  sin.  It  was  not 
therefore  consistent  with  the  glory  of  God,  that  mankind  should 
be  restored,  that  this  nature  of  ours  should  be  brought  unto  the 
enjoyment  of  him,  unless  his  holiness  be  more  exalted,  be  more 
conspicuously  represented  in  the  same  nature,  than  ever  it  was 
depressed  or  despised  thereby.  The  demonstration  of  its  glory 
in  any  other  nature,  as  in  that  of  angels,  would  not  serve  unto 
this  end,  as  we  shall  see  afterwards. 

We  must  now  a  little  return  unto  what  we  before  laid  down. 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  245 


Wisdom  being  the  directive  power  of  all  divine  operations,  and 
the  end  of  all  those  operations  being  the  glory  of  God  himself, 
or  the  demonstration  of  the  excellencies  of  the  holy  properties 
of  his  nature,  it  was  incumbent  thereon  to  provide  for  the  ho¬ 
nour  and  glory  of  divine  holiness  in  an  exaltation  answerable 
unto  the  attempt  for  its  debasement.  Without  the  consideration 
hereof,  we  can  have  no  due  prospect  of  the  actings  of  infinite 
wisdom  in  this  great  work  of  our  redemption  and  recovery  by 
the  incarnation  of  the  Son  of  God. 

Thirdly,  Sin  brought  disorder  and  disturbance  into  the  whole 
rule  and  government  of  God.  It  was  necessary  from  the  infi¬ 
nite  wisdom  of  God,  that  all  things  should  be  made  in  perfect 
order  and  harmony,  all  in  a  direct  subordination  unto  his  glory. 
There  could  have  been  no  original  defect  in  the  natural  or  mo¬ 
ral  order  of  things,  but  it  must  have  proceeded  from  a  defect  in 
wisdom.  For  the  disposal  of  all  things  into  their  proper  order, 
belonged  unto  the  contrivance  thereof.  And  the  harmony  of 
all  things  among  themselves,  with  all  their  mutual  relationsand 
aspects,  in  a  regular  tendency  unto  their  proper  and  utmost 
end,  whereby,  though  every  individual  subsistence  or  being 
hath  a  peculiar  end  of  its  own,  yet  all  their  actings,  and  ail  their 
ends,  tend  directly  unto  one  utmost  common  end  of  them  all, 
is  the  principal  effect  of  wisdom.  And  thus  was  it  at  the  be¬ 
ginning;  when  God  himself  beheld  the  universe,  and  Go  it 
was  exceeding  good.’ 

All  things  being  thus  created  and  stated,  it  belonged  unto 
the  nature  of  God  to  be  the  rector  and  disposer  of  them  all. 

It  was  not  a  mere  free  act  of  his  will,  whereby  God  chose  to 
rule  and  govern  the  creation,  according  unto  the  law  of  the  na¬ 
ture  of  all  things,  and  their  relation  unto  him  ;  but  it  was  ne¬ 
cessary  from  his  divine  being  and  excellencies,  that  so  he 
should  do.  Wherefore  it  concerned  both  the  wisdom  and 
righteousness  of  God,  to  take  care  that  either  all  things  should 
be  preserved  in  the  state  wherein  they  were  created,  and  no  dis¬ 
order  be  suffered  to  enter  into  the  kingdom  and  rule  of  God,  or 
that  in  a  way  suited  unto  them,  his  glory  should  be  retrieved 
and  re-established.  For  God  is  not  the  God  of  confusion, 
neither  the  author  nor  approver  of  it,  neither  in  his  works,  nor 


246  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

in  his  rule.  But  sin  actually  brought  disorder  into  the  kingdom 
and  rule  of  God.  And  this  it  did  not  in  any  one  particular  in¬ 
stance,  but  that  which  was  universal  as  unto  all  things  here 
below.  For  the  original  harmony  and  order  of  all  things  con¬ 
sisted  in  their  subordination  unto  the  glory  of  God.  But  this 
they  all  lost,  as  was  before  declared.  Hence  he  who  looked  on 
them  in  their  first  constitution,  and  to  manifest  his  complacency 
in  them,  affirmed  them  to  be  exceeding  good,  immediately  on 
the  entrance  of  sin,  pronounced  a  curse  on  the  whole  earth,  and 
all  things  contained  therein. 

To  suffer  this  disorder  to  continue  unrectified,  was  not  con¬ 
sistent  with  the  wisdom  and  righteousness  of  God.  It  would 
make  the  kingdom  of  God  to  be  like  that  of  Satan,  full  of  dark¬ 
ness  and  confusion.  Nothing  is  more  necessary  unto  the  good 
of  the  universe,  and  without  which  it  were  better  it  were  anni¬ 
hilated,  than  the  preservation  of  the  honour  of  God  in  his  go¬ 
vernment.  And  this  could  no  otherwise  be  done,  but  by  the 
infliction  of  a  punishment  proportionable  in  justice  unto  the 
demerit  of  sin.  Some  think  this  might  be  done  by  a  free  dis¬ 
mission  of  sin,  or  a  passing  it  over  without  any  punishment  at 
all.  But  what  evidence  should  we  then  have  that  good  and 
evil  were  not  alike,  and  almost  equal  unto  God  in  his  rule,  that 
he  doth  not  like  sin  as  well  as  uprightness?  Nor  would  this 
supposition 'leave  any  grounds  of  exercising  justice  among  men. 
For  if  God  in  his  rule  of  all  things  dismissed  the  greatest  sin 
without  any  penalty  inflicted,  what  reason  have  we  to  judge 
that  evils  among  ourselves  should  at  ail  be  punished?  That 
therefore  be  far  from  God,  that  the  righteous  should  be  as  the 
wicked  ;  shall  not  the  judge  of  all  the  world  do  right? 

Wherefore  the  order  of  God’s  rule  being  broken,  as  it  con¬ 
sisted  m  the  regular  obedience  of  the  creature,  and  disorder 
with  confusion  being  brought  thereby  into  the  kingdom  and  go¬ 
vernment  of  God  ;  his  righteousness,  as  it  is  the  rectoral  virtue 
and  power  of  the  divine  nature,  required  that  his  glory  should 
be  restored,  bv  reducing  the  sinning  creature  again  into  order 
by  punishment.  Justice  therefore  must  be  answered  and  com¬ 
plied  withal  herein,  according  unto  its  eternal  and  unanswera- 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  247 


ble  law,  in  a  way  suited  unto  the  glory  of  God,  or  the  sinning 
creature  must  perish  eternally. 

Herein  the  righteousness  of  God,  as  the  rectoral  virtue  of  the 
divine  nature,  was  concerned  in  the  sin  and  apostacy  of  men. 
The  vindication  and  glory  of  it,  to  provide,  that  in  nothing  it 
were  eclipsed  or  diminished,  was  incumbent  on  infinite  wisdom 
according  unto  the  rule  before  laid  down.  That  must  direct 
and  dispose  of  all  things  anew  unto  the  glory  of  the  righteous¬ 
ness  of  God,  or  there  is  no  recovery  of  mankind.  And  in  our 
inquiry  after  the  impressions  of  divine  wisdom,  on  the  great 
and  glorious  means  of  our  restoration  under  consideration,  this 
provision  made  thereby  for  the  righteousness  of  Godin  his  rule 
and  government  of  all,  is  greatly  to  be  attended  unto. 

Fourthly,  Man  by  sin  put  himself  into  the  power  of  the  devil, 
God’s  greatest  adversary.  The  devil  had,  newly  by  rebellion 
and  apostacy  from  his  first  condition,  cast  himself  under  the 
eternal  displeasure  and  wrath  of  God.  God  had  righteously 
purposed  in  himself,  not  to  spare  him,  nor  contrive  any  way 
for  his  deliverance  unto  eternity.  He  on  the  other  side  was 
become  obdurate  in  his  malice  and  hatred  of  God,  designing 
his  dishonour,  and  the  impeachment  of  his  glory,  with  the  ut¬ 
most  of  his  remaining  abilities.  In  this  state  of  things,  man  vo¬ 
luntarily  leaves  the  rule  and  conduct  of  God,  with  all  his  de¬ 
pendence  upon  him,  and  puts  himself  into  the  power  of  the 
devil.  For  he  believed  Satan  above  God  ;  that  is,  placed  his 
faith  and  confidence  in  him,  as  unto  the  way  of  attaining  bless¬ 
edness  and  true  happiness.  And  in  whom  we  place  our  trust 
and  confidence,  them  do  we  obey,  whatever  we  profess.  Herein 
did  God’s  adversary  seem  for  a  season  to  triumph  against  him, 
as  if  he  had  defeated  the  great  design  of  his  goodness,  wisdom, 
and  power.  So  he  would  have  continued  to  do,  if  no  way  had 
been  provided  for  his  disappointment. 

This,  therefore,  also  belonged  unto  the  care  of  divine  wisdom  ; 
namely,  that  the  glory  of  God  in  none  of  the  holy  properties  of 
his  nature  did  suffer  any  diminution  hereby.  All  this,  and  in¬ 
conceivably  more  than  we  are  able  to  express,  being  contained 
in  the  sin  of  our  apostacy  from  God  ;  it  must  needs  follow,  that 
the  condition  of  ail  mankind  became  thereby  inexpressibly  evil. 


248  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

As  we  had  done  all  the  moral  evil  which  our  nature  was  capa- 
ble  to  act,  so  it  was  meet  we  should  receive  all  the  penal  evil 
which  our  nature  was  capable  to  undergo.  And  it  all  issued 
in  death  temporal  and  eternal,  inflicted  from  the  wrath  of  God. 
This  is  the  first  thing  to  be  considered  in  our  tracing  the  foot¬ 
steps  of  divine  wisdom  in  our  deliverance  by  the  incarnation  of 
the  Son  of  God.  Without  due  conceptions  of  the  nature  of 
this  sin  and  apostacy,  of  the  provocation  given  unto  God  there¬ 
by,  of  the  injury  attempted  to  be  done  unto  the  glory  of  all  his 
properties,  of  his  concernment  in  their  reparation,  with  the  un¬ 
speakable  misery  that  mankind  was  fallen  into,  we  cannot 
have  the  least  view  of  the  glorious  actings  of  divine  wisdom  in 
our  deliverance  by  Christ.  And  therefore  the  most  of  those 
who  are  insensible  of  these  things,  do  wholly  reject  the  princi¬ 
pal  instances  of  infinite  wisdom  in  our  redemption,  as  we  shall 
yet  see  farther  afterwards.  And  the  great  reason  why  the  glory 
of  God  in  Christ,  doth  so  little  irradiate  the  minds  of  many, 
that  it  is  so  much  neglected  and  despised,  is  because  they  are 
not  acquainted  nor  affected  with  the  nature  of  our  first  sin  and 
apostacy,  neither  in  itself,  nor  in  its  woful  effects  and  conse¬ 
quents. 

But  on  the  supposition  of  these  things,  a  double  inquiry  ari- 
seth  with  reference  unto  the  wisdom  of  God,  and  the  other  holy 
properties  of  his  nature  immediately  concerned  in  our  sin  and 
apostacy. 

1.  Whereas  man  by  sin  had  defaced  the  image  of  God,  and 
lost  it,  whereby  there  was  no  representation  of  his  holiness  and 
righteousness  left  in  the  whole  creation  here  below  ;  no  way 
of  rendering  any  glory  to  him,  in,  for,  or  by  any  other  of  his 
works  ;  no  means  to  bring  man  unto  the  enjoyment  of  God  for 
which  he  was  made  ;  and  whereas  he  had  brought  confusion 
and  disorder  into  the  rule  and  kingdom  of  God,  which,  accord¬ 
ing  unto  the  law  of  creation  and  its  sanction,  could  not  be 
rectified  but  bv  the  eternal  ruin  of  the  sinner ;  and  had  more- 
over  given  up  himself  unto  the  rule  and  conduct  of  Satan ; 
whether,  I  say,  hereon,  it  was  meet  with  respect  unto  the  holy 
properties  of  the  divine  nature,  that  all  mankind  should  be  left 
eternally  in-this  condition,  without  remedy  or  relief;  or  whe- 


IN  THE  CONSTITUTION  OP  THE  PERSON  OP  CHRIST.  249 


ther  there  were  not  a  condecency  and  suitableness  unto  them, 
that  at  least  our  nature  in  some  portion  of  it  should  be  restored. 

2.  Upon  a  supposition  that  the  granting  of  a  recovery  was 
suited  unto  the  holy  perfections  of  the  divine  nature,  acting 
themselves  by  infinite  wisdom,  what  rays  of  that  wisdom  may 
we  discern  in  the  finding  out  and  constitution  of  the  way  and 
means  of  that  recovery  ? 

The  first  of  these  I  shall  speak  but  briefly  unto  in  this  place, 
because  I  have  treated  more  largely  concerning  it  in  another. 
For  there  are  many  things  which  argue  a  condecency  unto  the 
divine  perfections  herein  -  namely,  that  mankind  should  not  be 
left  remediless  in  that  gulf  of  misery  whereinto  he  was  plung¬ 
ed.  I  shall  at  present  only  insist  on  one  of  them. 

God  had  originally  created  two  sorts  of  intellectual  creatures 
capable  of  the  eternal  enjoyment  of  himself;  namely,  angels 
and  men  ;  that  he  would  so  make  either  sort  or  both,  was  a 
mere  effect  of  his  sovereign  wisdom  and  pleasure.  But  on  a 
supposition  that  he  would  so  make  them,  they  must  be  made 
for  his  glory.  These  two  sorts  thus  created,  he  placed  in  seve¬ 
ral  habitations  prepared  for  them,  suitable  unto  their  natures, 
and  the  present  duties  required  of  them  ;  the  angels  in  heaven 
above,  and  men  on  earth  below.  Sin  first  invaded  the  nature 
of  angels,  and  cast  innumerable  multitudes  of  them  out  of  their 
primitive  condition.  Hereby  they  lost  their  capacity  of,  and 
right  unto  that  enjoyment  of  God,  which  their  nature  was  pre¬ 
pared  and  made  meet  for.  Neither  would  God  ever  restore 
them  thereunto.  And  in  the  instance  of  dealing  with  them, 
when  he  1  spared  them  not,  but  shut  them  up  in  chains  of  ever¬ 
lasting  darkness  unto  the  judgment  of  the  great  day,’  he  mani¬ 
fested  how  righteous  it  was  to  leave  sinning  apostate  creatures 
in  everlasting  misery.  If  any  thing  of  relief  be  provided  for 
any  of  them,  it  is  a  mere  effect  of  sovereign  grace  and  wisdom, 
whereunto  God  was  no  way  obliged.  Howbeitthe  whole  angeli¬ 
cal  nature  that  was  created  in  a  capacity  for  the  eternal  enjoy¬ 
ment  of  God,  perished  not.  Nor  doth  it  seem  consistent  with 
the  wisdom  and  goodness  of  God,  that  the  whole  entire  species 
or  kind  of  creatures  made  capable  of  glory  in  the  eternal  en¬ 
joyment  of  him,  should  at  once  immediately  be  excluded  from 

32 


250  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

it.  That  such  a  thing  should  fall  out  as  it  were  accidentally, 
without  divine  provision  and  disposal,  would  argue  a  defect  in 
wisdom,  and  a  possibility  of  a  surprisal  into  the  loss  of  the 
whole  glory  he  designed  in  the  creation  of  all  things.  And  to 
have  it  a  mere  effect  of  divine  ordination  and  disposal,  is  as  lit¬ 
tle  consistent  with  his  goodness.  Wherefore  the  same  nature 
which  sinned  and  perished  in  the  angels  that  fell,  abideth  in 
the  enjoyment  of  God,  in  those  myriads  of  blessed  spirits,  which 
‘  left  not  their  first  habitation.’ 

The  nature  of  man  was  in  like  manner  made  capable  of  the 
eternal  enjoyment  of  God.  This  was  the  end  for  which  it 
was  created,  unto  the  glory  of  him  by  whom  it  was  made. 
For  it  became  the  divine  wisdom  and  goodness,  to  give  unto 
every  thing  an  operation  and  end  suited  unto  its  capacity. 
And  these  in  this  race  of  intellectual  creatures,  were  to  live 
unto  God,  and  to  come  unto  the  eternal  enjoyment  of  him. 
This  operation  and  end  their  nature  being  capable  of,  they  be¬ 
ing  suited  unto  it,  unto  them  it  was  designed.  But  sin  enter¬ 
ed  them  also  ;  we  also  :  sinned,  and  came  short  of  the  glory  of 
God.’  The  inquiry  hereon  is,  whether  it  became  the  divine 
goodness  and  wisdom,  that  this  whole  nature,  in  all  that  were 
partakers  of  it,  should  fail  and  come  short  of  that  end  for  which 
alone  it  was  made  of  God.  For  whereas  the  angels  stood  in 
their  primitive  condition,  every  one  in  his  own  individual 
person,  the  sin  of  some  did  not  prejudice  others,  who  did  not 
sin  actually  themselves.  But  the  whole  race  of  mankind  stood 
all  in  one  common  head  and  state;  from  whom  they  were  to 
be  educed  and  derived  by  natural  generation.  The  sin  and 
apostacy  of  that  one  person,  was  the  sin  and  apostacy  of  us  all. 
In  him  all  sinned  and  died.  Wherefore,  unless  there  be  a  re¬ 
covery  made  of  them,  or  of  some  from  among  them,  that  whole 
species  of  intellectual  nature,  the  whole  kind  of  it,  in  all  its 
individuals,  which  was  made  capable  of  doing  the  will  of 
God,  so  as  to  come  unto  the  eternal  fruition  of  him,  must  be 
eternally  lost  and  excluded  from  it.  This,  we  may  say,  be¬ 
came  notthe  wisdom  and  goodness  of  God,  no  more  than  it  would 
have  done  to  have  suffered  the  whole  angelical  nature  in  all  its 
individuals  to  have  perished  for  ever.  No  created  understand- 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  251 

ing  could  have  been  able  to  discern  the  glory  of  God  in  such 
a  dispensation,  whereby  it  would  have  had  no  glory.  That 
the  whole  nature,  in  all  the  individuals  of  it,  which  was  framed 
by  the  power  of  God  out  of  nothing,  and  made  what  it  was  for 
this  very  end,  that  it  might  glorify  him,  and  come  unto  the 
enjoyment  of  him,  should  eternally  perish,  if  any  way  of  re¬ 
lief  tor  any  portion  of  it  were  possible  unto  infinite  wisdom, 
doth  not  give  an  amiable  representation  of  the  divine  excellen¬ 
cies  unto  us. 

It  was  therefore  left  on  the  provision  of  infinite  wisdom, 
that  this  great  effect  of  recovering  a  portion  of  fallen  mankind 
out  of  this  miserable  estate,  wherein  there  was  a  suitableness, 
a  condecency  unto  the  divine  excellencies,  should  be  produced. 
Only  it  was  to  be  done  on  and  by  a  free  act  of  the  will  of  God  ; 
for  otherwise  there  was  no  obligation  on  him  from  any  of  his 
properties  so  to  do. 

But  it  may  be  yet  said,  on  the  other  side,  that  the  nature  of 
man  was  so  defiled,  so  depraved,  so  corrupted,  so  alienated  and 
separated  from  God,  so  obnoxious  unto  the  curse  by  its  sin  and 
apostacy,  that  it  was  not  reparable  to  the  glory  of  God  ;  and 
therefore  it  would  not  argue  any  defect  in  divine  power,  nor 
any  unsuitableness  unto  divine  wisdom  and  goodness,  if  it 
were  not  actually  repaired  and  restored.  I  answer  two 
things : 

1.  The  horrible  nature  of  the  first  sin,  and  the  heinousness 
of  our  apostacy  from  God  therein,  were  such  and  so  great,  as 
that  God  thereon  might  righteously  and  suitably  unto  all  the 
holy  properties  of  his  nature,  leave  mankind  to  perish  eter¬ 
nally  in  that  condition  whereinto  they  had  cast  themselves. 
And  if  he  had  utterly  forsaken  the  whole  race  of  mankind  in 
that  condition,  and  left  them  all  as  remediless  as  the  fallen  an¬ 
gels,  there  could  have  been  no  reflection  on  his  goodness,  and 
an  evident  suitableness  unto  his  justice  and  holiness.  Where¬ 
fore,  wherever  there  is  any  mention  in  the  Scripture  of  the 
redemption  or  restoration  of  mankind,  it  is  constantly  proposed 
as  an  effect  of  mere  sovereign  grace  and  mercy,  see  Eph.  i. 
3 — 11.  And  those  who  pretend  a  great  difficulty  at  present 
in  the  reconciliation  of  the  eternal  perishing  of  the  greatest 


252  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

part  of  mankind,  with  those  notions  we  have  of  the  divine 
goodness,  seem  not  to  have  sufficiently  considered  what  was 
contained  in  our  original  apostacy  from  God  ;  nor  the  right¬ 
eousness  of  God  in  dealing  with  the  angels  that  sinned.  For 
when  man  had  voluntarily  broken  all  the  relation  of  love  and 
moral  good  between  God  and  him,  had  defaced  his  image,  the 
only  representation  of  his  holiness  and  righteousness  in  this 
lower  world,  and  deprived  him  of  all  his  glory  from  the  works 
of  his  hands,  and  had  put  himself  into  the  society,  and  under 
the  conduct  of  the  devil ;  what  dishonour  could  it  have  been 
unto  God,  what  diminution  would  there  have  been  of  his 
glory,  if  he  had  left  him  unto  his  own  choice,  to  eat  for  ever  of 
the  fruit  of  his  own  ways,  and  to  be  filled  with  his  own  devices 
unto  eternity  ?  It  is  only  infinite  wisdom  that  could  find  out 
a  way  for  the  salvation  of  any  one  of  the  whole  race  of  man¬ 
kind,  so  as  that  it  might  be  reconciled  unto  the  glory  of  his 
holiness,  righteousness,  and  rule.  Wherefore,  as  we  ought  al¬ 
ways  to  admire  sovereign  grace  in  the  few  that  shall  be  saved  ; 
so  we  have  no  ground  to  reflect  on  divine  goodness  in  the  mul¬ 
titudes  that  perish,  especially  considering  that  they  all  volun¬ 
tarily  continue  in  their  sin  and  apostacy. 

2.  I  grant  the  nature  of  man  was  not  reparable  nor  recover¬ 
able,  by  any  such  actings  of  the  properties  of  God  as  he  had  ex¬ 
erted  in  the  creation  and  rule  of  all  things.  Were  there  not  other 
properties  of  the  divine  nature  than  what  were  discovered  and 
revealed  in  the  creation  of  all;  were  not  some  of  them  so  declar¬ 
ed  capable  of  an  exercise  in  another  way,  or  in  higher  degrees 
than  what  had  as  yet  been  instanced  in,  it  must  be  acknowledg¬ 
ed  that  the  reparation  of  mankind  could  not  be  conceived  com¬ 
pliant  with  the  divine  excellencies,  nor  to  be  effected  by  them. 
I  shall  give  one  instance  in  each  sort ;  namely,  first  in  proper¬ 
ties  of  another  kind  than  any  which  had  been  manifested  in  the 
works  of  creation,  and  then  the  actings  of  some  of  them  so  mani¬ 
fested,  in  another  way,  or  farther  degree  than  what  they  were 
before  exerted  in  or  by. 

(1.)  Of  the  first  sort,  are  love,  grace,  and  mercy,  which  I  refer 
unto  one  head ;  their  nature  being  the  same,  as  they  have  re¬ 
spect  unto  sinners.  For  although  these  were  none  of  them  mani- 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  253 


tested  in  the  works  of  creation,  yet  are  they  no  less  essential 
properties  of  the  divine  nature,  than  either  power,  goodness,  or 
wisdom.  With  these  it  was  that  the  reparation  of  our  nature 
was  compliant,  unto  them  it  had  a  condecency,  and  the  glory 
of  them  infinite  wisdom  designed  therein.  That  wisdom 
on  which  it  is  incumbent  to  provide  for  the  manifesta¬ 
tion  of  all  the  other  properties  of  God’s  nature,  contrived 
this  work  unto  the  glory  of  his  love,  mercy,  and  grace,  as  in  the 
gospel  it  is  every  where  declared. 

(2.)  Of  the  second  sort  is  divine  goodness.  This  as  the  com¬ 
municative  property  of  the  divine  nature,  had  exerted  itself  in 
the  creation  of  all  things.  Howbeit,  it  had  not  done  so  per¬ 
fectly,  it  had  not  done  so  to  the  uttermost.  But  the  nature  of 
goodness  being  communicative,  it  belongs  unto  its  perfection, 
to  act  itself  unto  the  uttermost;  this  it  had  not  yet  done  in  the 
creation.  Therein  God  made  man,  and  acted  his  goodness  in 
the  communication  of  our  being  unto  us,  with  all  its  endow¬ 
ments.  But  there  yet  remained  another  effect  of  it,  which  was 
that  God  should  be  made  man,  as  the  way  unto,  and  the  means 
of  our  recovery. 

These  things  being  premised,  we  proceed  to  inquire  more  par¬ 
ticularly  by  what  way  and  means  the  recovery  of  mankind 
might  be  wrought,  so  as  that  God  might  be  glorified  thereby. 

If  fallen  man  be  restored  and  reinstated  in  his  primitive  con¬ 
dition,  or  brought  into  a  better,  it  must  either  be  by  himself,  or  by 
some  other  undertaking  for  him.  For  it  must  be  done  by  some 
means  or  other.  So  great  an  alteration  in  the  whole  state  of 
things  was  made  by  the  entrance/of  sin,  that  it  was  not  consistent 
with  the  glory  of  any  of  the  divine  excellencies,  that  a  restora¬ 
tion  of  all  things  should  be  made  by  a  mere  act  of  power,  with¬ 
out  the  use  of  any  means  for  the  removal  of  the  cause  of  that 
alteration.  That  man  himself  could  not  be  this  means ;  that 
is,  that  he  could  not  restore  himself,  is  openly  evident.  Two 
ways  there  were  whereby  he  might  attempt  it,  and  neither  jointly 
nor  severally  could  he  do  any  thing  in  them. 

First,  He  might  do  it  by  returning  unto  obedience  unto  God 
on  his  own  accord.  He  fell  off  from  God  on  his  own  accord  by 
disobedience  through  the  suggestion  of  Satan.  Wherefore,  a 


254  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

voluntary  return  unto  his  former  obedience,  would  seem  to  re¬ 
duce  all  things  unto  their  first  estate.  But  this  way  was  both 
impossible,  and  upon  a  supposition  of  it,  would  have  been  in¬ 
sufficient  unto  the  end  designed.  For, 

1.  This  he  could  not  do  ;  he  had  by  his  sin  and  fall  lost  that 
power  whereby  he  was  able  to  yield  any  acceptable  obedience 
unto  God.  And  a  return  unto  obedience  is  an  act  of  greater 
power  than  a  persistency  in  the  way  and  course  of  it,  and  more 
is  required  thereunto.  But  all  man’s  original  power  of  obedi¬ 
ence  consisted  in  the  image  of  God.  This  he  had  defaced  in 
himself,  and  deprived  himself  of.  Having  therefore  lost  that 
power  which  should  have  enabled  him  to  live  unto  God  in  his 
primitive  condition,  he  could  not  retain  a  greater  power  in  the 
same  kind  to  return  thereunto.  This  indeed  was  that  which 
Satan  deceived  and  deluded  him  withal  ;  namely,  that  by  his 
disobedience  he  should  acquire  new  light  and  power,  which 
he  had  not  yet  received ;  he  should  be  like  unto  God.  But  he  was 
so  far  from  any  advantage  by  his  apostacy,  that  one  part  of  his  mis¬ 
ery  consisted  in  the  loss  of  all  power  or  ability  to  live  unto  God. 

This  is  the  folly  of  that  Pelagian  heresy,  which  is  now  a  third 
time  attempting  to  impose  itself  on  the  Christian  world.  It  sup- 
poseth  that  men  have  a  power  of  their  own  to  return  unto  God, 
after  they  had  lost  the  power  they  had  of  abiding  with  him.  It 
is  not  indeed  as  yet  pretended  by  many,  that  the  first  sin  was  a 
mere  transient  act,  that  no  way  vitiated  our  nature,  or  impaired 
the  power,  faculty,  or  principle  of  obedience  in  us.  A  wound 
they  say,  a  disease,  a  weakness  it  brought  upon  us,  and  render¬ 
ed  us  legally  obnoxious  unto  death  temporal,  which  we  were 
naturally  liable  unto  before.  Wherefore,  it  is  not  said  that  men 
can  return  unto  that  perfect  obedience  which  the  law  required  ; 
but  that  they  can  comply  with,  and  perform  that  which  the  gos¬ 
pel  requireth  in  the  room  thereof.  For  they  seem  to  suppose  that 
the  gospel  is  not  much  more  but  an  accommodation  of  the  rule  of 
obedience  unto  our  present  reason  and  abilities,  with  some  mo¬ 
tives  unto  it,  and  an  example  for  it  in  the  personal  obedience 
and  suffering  of  Christ.  For  whereas  man  forsook  the  law  of 
obedience  first  prescribed  unto  him,  and  fell  into  various  inca¬ 
pacities  of  observing  it,  God  did  not,  as  they  suppose,  in  and  by 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  255 


the  gospel,  provide  a  righteousness  whereby  the  law  might  be 
fulfilled,  and  effectual  grace  to  raise  up  the  nature  of  man  unto 
the  performance  of  acceptable  obedience  ;  but  only  brings  down 
the  law  and  the  rule  of  it  into  a  compliance  unto  our  weakened, 
diseased,  depraved  nature  ;  than  which,  if  any  thing  can  be 
spoken  more  dishonourably  of  the  gospel,  I  know  it  not.  How¬ 
ever,  this  pretended  power  of  returning  unto  some  kind  of  obe¬ 
dience,  but  not  that  which  was  required  of  us  in  our  primitive 
condition,  is  no  way  sufficient  unto  our  restoration,  as  is  evi¬ 
dent  unto  all. 

2.  As  man  could  not  effect  his  own  recovery,  so  he  would 
not  attempt  it.  For  he  was  fallen  into  that  condition  where¬ 
in,  in  the  principles  of  all  his  moral  operations,  he  was  at  en¬ 
mity  against  God;  and  whatever  did  befal  him,  he  would 
choose  to  continue  in  his  state  of  apostacy.  For  he  was  wholly 
alienated  from  the  life  of  God.  He  likes  it  not,  as  that  which 
is  incompliant  with  his  dispositions,  inclinations,  and  desires, 
as  inconsistent  with  every  thing  wherein  he  placeth  his  in¬ 
terest.  And  hence,  as  he  cannot  do  what  he  should  through 
impotency,  he  will  not  do  even  what  he  can  through  obstina¬ 
cy.  It  may  be  we  know  not  distinctly  what  to  ascribe  unto 
man’s  impotency,  and  what  unto  his  obstinacy.  But  between 
both,  he  neither  can  nor  will  return  unto  God.  And  his  pow¬ 
er  unto  good,  though  not  sufficient  to  bring  him  again  unto 
God,  yet  it  is  not  so  small,  but  that  he  always  chooseth  not  to 
make  use  of  it  unto  that  end.  In  brief,  there  was  left  in  man 
a  fear  of  divine  power,  a  fear  of  God  because  of  his  greatness, 
which  makes  him  do  many  things,  which  otherwise  he 
would  not  do  ;  but  there  is  not  left  in  him  any  love  unto  di¬ 
vine  goodness,  without  which  he  cannot  choose  to  return  unto 
God. 

3.  But  let  us  leave  these  things  which  men  will  dispute 
about,  though  in  express  contradiction  unto  the  Scripture,  and 
the  experience  of  them  that  are  wrought  upon  to  believe ; 
and  let  us  make  an  impossible  supposition,  that  man  could  and 
would  return  unto  his  primitive  obedience ;  yet  no  reparation 
of  the  glory  of  God,  suffering  in  the  loss  of  the  former  state 
of  all  things,  would  thereon  ensue.  What  satisfaction  would 


256  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

be  hereby  made  for  the  injury  offered  unto  the  holiness,  right 
eousness,  and  wisdom  of  God,  whose  violation  in  their  blessed 
effects  was  the  principal  evil  of  sin?  Notwithstanding  such  a 
supposition,  all  the  disorder  that  was  brought  into  the  rule  and 
government  of  God  by  sin,  with  the  reflection  of  dishonour 
upon  him,  in  the  rejection  of  his  image,  would  still  continue. 
And  such  a  restitution  of  things,  wherein  no  provision  is  made 
for  the  reparation  of  the  glory  of  God,  is  not  to  be  admitted. 
The  notion  of  it  may  possibly  please  men  in  their  apostate 
condition,  wherein  they  are  wholly  turned  off  from  God,  and 
into  self ;  not  caring  what  becomes  of  his  glory,  so  it  may  go 
well  with  themselves.  But  it  is  highly  contradictory  unto  all 
equity,  justice,  and  the  whole  reason  of  things,  wherein  the 
glory  of  God  is  the  principle  and  centre  of  all. 

Practically  things  are  otherwise  among  many.  The  most 
profligate  sinners  in  the  world,  that  have  a  conviction  of  an 
eternal  condition,  would  be  saved.  Tell  them  it  is  inconsistent 
with  the  glory  of  the  holiness,  righteousness,  and  truth  of  God, 
to  save  unbelieving  impenitent  sinners,  they  are  not  concerned 
in  it.  Let  them  be  saved  ;  that  is,  eternally  delivered  from 
the  evil  they  fear,  and  let  God  look  unto  his  own  glory,  they 
take  no  care  about  it.  A  soul  that  is  spiritually  ingenious, 
would  not  be  saved  in  any  way  but  that  whereby  God  may 
be  glorified.  Indeed,  to  be  saved,  and  not  unto  the  glory  of 
God,  implies  a  contradiction.  For  our  salvation  is  eternal 
blessedness,  in  a  participation  of  the  glory  of  God. 

Secondly,  It  followeth,  therefore,  that  man  must  make  satis¬ 
faction  unto  the  justice  of  God,  and  thereby  a  reparation  of 
his  glory,  that  he  may  be  saved.  This,  added  unto  a  complete 
return  unto  obedience,  would  effect  a  restitution  of  all  things ; 
it  would  do  so  as  unto  what  was  past,  though  it  would  make 
no  new  addition  of  glory  unto  God.  But  this  became  not  the 
nature  and  efficacy  of  divine  wisdom.  It  became  it  not  mere¬ 
ly  to  retrieve  what  was  past,  without  a  new  manifestation  and 
exaltation  of  the  divine  excellencies ;  and,  therefore,  in  ou,r 
restitution  by  Christ,  there  is  such  a  manifestation  and  exalta¬ 
tion  of  the  divine  properties,  as  incomparably  exceeds  what¬ 
ever  could  have  ensued  on,  or  been  effected  by  the  law  of 


IX  THS  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  257 


creation,  had  mail  continued  in  his  original  obedience.  But 
at  present  it  is  granted,  that  this  addition  of  satisfaction  unto 
a  return  unto  obedience,  would  restore  all  things  unto  their 
first  condition.  But  as  that  return  was  impossible  unto  man, 
so  was  this  satisfaction  for  the  injury  done  by  sin  much  more. 
For  suppose  a  mere  creature,  such  as  man  is,  such  as  all  men 
are,  in  what  condition  you  please,  and  under  all  advantageous 
circumstances  ;  yet  whatever  he  can  do  towards  God,  is  ante¬ 
cedently  and  absolutely  due  from  him  in  that  instant  wherein 
he  doth  it,  and  that  in  the  manner  wherein  it  is  done.  They 
must  ail  say,  when  they  have  done  all  that  they  can  do,  ‘  We 
are  unprofitable  servants,  we  have  done  what  was  our  duty.’ 
Wherefore  it  is  impossible,  that  by  any  thing  a  man  can  do 
well,  he  should  make  satisfaction  for  any  thing  he  hath  done 
ill.  For  what  he  so  doth,  is  due  in  and  for  itself.  And  to 
suppose  that  satisfaction  will  be  made  for  a  former  fault,  by 
that  whose  omission  would  have  been  another,  had  the  former 
never  been  committed,  is  madness.  An  old  debt  cannot  be 
discharged  with  ready  money  for  new  commodities  ;  nor  can 
past  injuries  be  compensated  by  present  duties,  which  we  are 
anew  obliged  unto.  Wherefore  mankind  being  indispensably 
and  eternally  obliged  unto  the  present  performance  of  all  du¬ 
ties  of  obedience  unto  God,  according  to  the  utmost  of  their 
capacity  and  ability,  so  as  that  the  non-performance  of  them 
in  their  season,  both  as  unto  their  matter  and  manner,  would 
be  their  sin  ;  it  is  utterly  impossible  that  by  any  thing,  or  all 
that  they  can  do,  they  should  make  the  least  satisfaction  unto 
God,  for  any  thing  they  have  done  against  him  ;  much  less 
for  the  horrible  apostacy  whereof  we  treat.  And  to  attempt 
the  same  end  by  any  way  which  God  hath  not  appointed, 
which  he  hath  not  made  their  duty,  is  a  new  provocation  of 
the  highest  nature.  See  Micah  vi.  6—8, 

It  is  therefore  evident,  on  all  these  considerations,  that  all 
mankind,  as  unto  any  endeavours  of  their  own,  any  thing  that 
can  be  fancied  as  possible  for  them  to  design  or  do,  must  be 
left  irreparable  in  a  condition  of  eternal  misery.  And  unless 
we  have  a  full  conviction  hereof,  we  can  neither  admire  nor 
entertain  the  mystery  of  the  wisdom  of  God  in  our  reparation, 

33 


258  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

And  therefore  it  hath  been  the  design  of  Satan  in  all  ages,  to 
contrive  presumptuous  notions  of  men’s  spiritual  abilities,  to  di¬ 
vert  their  minds  from  the  contemplation  of  the  glory  of  divine 
wisdom  and  grace,  as  alone  exalted  in  our  recovery. 

We  are  proceeding  on  this  supposition,  that  there  was  a  con- 
decency  unto  the  holy  perfections  of  the  divine  nature,  that 
mankind  should  be  restored,  or  some  portion  of  it  recovered 
unto  the  enjoyment  of  himself;  so  angelical  nature  was  pre¬ 
served  unto  the  same  end  in  those  that  did  not  sin.  And  we 
have  shewed  the  general  grounds  whereon  it  is  impossible  that 
fallen  man  should  restore  or  recover  himself.  Wherefore  we 
must  in  the  next  place  inquire,  what  is  necessary  unto  such  a 
restoration,  on  the  account  of  that  concernment  of  the  divine 
excellencies,  in  the  sin  and  apostacy  of  man,  which  we  have 
stated  before.  For  hereby  we  may  obtain  light,  and  an  insight 
into  the  glory  of  that  wisdom  whereby  it  was  contrived  and 
effected.  And  the  things  following,  among  others,  may  be  ob¬ 
served  unto  that  end. 

1.  It  was  required  that  there  should  be  an  obedience  yielded 
unto  God,  bringing  more  glory  unto  him,  than  dishonour  did 
arise  and  accrue  from  the  disobedience  of  man.  This  was  due 
unto  the  glory  of  divine  holiness  in  giving  of  the  law.  Until 
this  was  done,  the  excellency  of  the  law  as  becoming  the  holi¬ 
ness  of  God,  and  as  an  effect  thereof,  could  not  be  made  mani¬ 
fest.  For  if  it  were  never  kept  in  any  instance,  never  fulfilled 
by  any  one  person  in  the  world,  how  should  the  glory  of  it  be 
declared  ?  how  should  the  holiness  of  God  be  represented  by  it  ? 
how  should  it  be  evident  that  the  transgression  of  it  was  not 
rather  from  some  defect  in  the  law  itself,  than  from  any  evil  in 
them  that  should  have  yielded  obedience  unto  it?  The  obe¬ 
dience  yielded  by  the  angels  that  stood  and  sinned  not,  made  it 
manifest  that  the  transgression  of  it  by  them  that  fell  and  sinned, 
was  from  their  own  wills,  and  not  from  any  unsuitableness 
unto  their  nature  and  state  in  the  law  itself.  But  if  the  law 
given  unto  man  should  never  be  complied  withal  in  perfect 
obedience  by  any  one  whatever,  it  might  be  thought  that  the 
law  itself  was  unsuited  unto  our  nature,  and  impossible  to  be 
complied  withal.  Nor  did  it  become  infinite  wisdom  to  give  a 


IN  THE  CONSTITUTION  OP#  THE  PERSON  OF  CHRIST.  259 

law,  whose  equity,  righteousness,  and  holiness  should  never  be 
exemplified  in  obedience;  should  never  be  made  to  appear, 
but  in  the  punishment  inflicted  on  its  transgressors.  Where¬ 
fore  the  original  law  of  personal  righteousness,  was  not  given 
solely  nor  primarily,  that  men  might  suffer  justly  for  its  trans¬ 
gression,  but  that  God  might  be  glorified  in  its  accomplishment. 
If  this  be  not  done,  it  is  impossible  that  men  should  be  restored 
unto  the  glory  of  God.  If  the  law  be  not  fulfilled  by  obedience, 
man  must  suffer  evermore  for  his  disobedience,  or  God  must 
lose  the  manifestation  of  his  holiness  therein.  Besides,  God 
had  represented  his  holiness  in  that  image  of  it  which  was  im¬ 
planted  in  our  nature,  and  which  was  the  principle  enabling  us 
unto  obedience.  This  also  was  rejected  by  sin,  and  therein  the 
holiness  of  God  despised.  If  this  be  not  restored  in  our  na¬ 
ture,  and  that  with  advantages  above  what  it  had  in  its  first 
communication,  we  cannot  be  recovered  unto  the  glory  of  God. 

2.  It  was  necessary,  that  the  disorder  brought  into  the  rule 
and  government  of  God  by  sin  and  rebellion  should  be  rectified. 
This  could  no  otherwise  be  done  but  by  the  infliction  of  that 
punishment,  which,  in  the  unalterable  rule  and  standard  of  di¬ 
vine  justice,  was  due  thereunto.  The  dismission  of  sin  on  any 
other  terms,  would  leave  the  rule  of  God  under  unspeakable 
dishonour  and  confusion.  For  where  is  the  righteousness  of 
government,  if  the  highest  sin  and  provocation  that  our  nature 
was  capable  of,  and  which  brought  confusion  on  the  whole 
creation  below,  should  for  ever  go  unpunished  ?  The  first  ex¬ 
press  intimation  that  God  gave  of  his  righteousness  in  the  go¬ 
vernment  of  mankind,  was,  his  threatening  a  punishment 
equal  unto  the  demerit  of  disobedience,  if  man  should  fall  into 
it.  1  In  the  day  thou  eatest  thereof  thou  shalt  die.’  If  he  re¬ 
voke  and  disannul  this  sentence,  how  shall  the  glory  of  his 
righteousness  in  the  rule  of  all  be  made  known  ?  But  how  this 
punishment  should  be  undergone,  which  consisted  in  man’s 
eternal  ruin,  and  yet  man  be  eternally  saved,  was  a  work  for 
divine  wisdom  to  contrive.  This,  therefore,  was  necessary 
unto  the  honour  of  God’s  righteousness,  as  he  is  the  supreme 
Governor  and  Judge  of  all  the  earth. 

3.  It  was  necessary  that  Satan  should  be  justly  despoiled  of 


2C0  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

his  advantage  and  power  over  mankind  unto  the  glory  of  God. 
For  he  was  not  to  be  left  to  triumph  in  his  success.  And  inas¬ 
much  as  man  was  on  his  part  rightfully  given  up  unto  him,  his 
deliverance  was  not  to  be  wrought  by  an  act  of  absolute  domi¬ 
nion  and  power,  but  in  a  way  of  justice  and  lawful  judgment ; 
which  things  shall  be  afterwards  spoken  unto. 

Without  these  things  the  recovery  of  mankind  into  the  fa¬ 
vour  and  enjoyment  of  God  was  utterly  impossible,  on  the  ac¬ 
count  of  the  concernment  of  the  glory  of  his  divine  perfections 
in  our  sin  and  apostacy. 

How  all  this  might  be  effected  ;  how  the  glory  of  the  holi¬ 
ness  and  righteousness  of  God  in  his  law  and  rule,  and  in  the 
primitive  constitution  of  our  nature,  might  be  repaired;  how 
his  goodness,  love,  grace,  and  mercy  might  be  manifested  and 
exalted  in  this  work  of  the  reparation  of  mankind,  was  left  unto 
the.  care  and  contrivance  of  in  Unite  wisdom.  From  the  eternal 
springs  thereof,  must  this  work  arise,  or  cease  for  ever. 

To  trace  some  of  the  footsteps  of  divine  wisdom  herein,  in 
and  from  the  revelation  of  it  by  its  effects,  is  that  which  lieth 
before  us.  And  sundry  things  appear  to  have  been  necessary 
hereunto.  As, 

(1.)  That  all  the  things  required  unto  our  restoration,  the 
whole  work  wherein  they  consist  must  be  wrought  in  our 
own  nature,  in  the  nature  that  had  sinned,  and  which  was  to 
be  restored  and  brought  unto  glory.  On  the  supposition,  I  say, 
of  the  salvation  of  our  nature,  no  satisfaction  can  be  made  unto 
the  glory  of  God  for  the  sin  of  that  nature,  but  in  the  nature  it¬ 
self  that  sinned,  and  is  to  be  saved.  For  whereas  God  gave 
the  law  unto  man,  as  an  effect  of  his  wisdom  and  holiness, 
which  he  transgressed  in  his  disobedience,  wherein  could  the 
glory  of  them  or  either  of  them  be  exalted  if  the  same  law  were 
complied  withal  and  fulfilled  in  and  by  a  nature  of  another 
kind,  suppose  that  of  the  angels?  For  notwithstanding  any 
such  obedience,  yet  the  law  might  be  unsuited  unto  the  nature 
of  man  whereunto  it  was  originally  prescribed.  Wherefore 
there  would  be  a  vail  drawn  over  the  glory  of  God,  in  giving 
the  law  unto  man,  if  it  were  not  fulfilled  by  obedience  in  the 
same  nature.  Nor  can  there  be  anv  such  relation  between  the 

m 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  261 

obedience  and  sufferings  of  one  nature,  in  the  stead  and  for  the 
disobedience  of  another,  as  that  glory  might  ensue  unto  the 
wisdom,  holiness,  and  justice  of  God,  in  the  deliverance  of  that 
other  nature  thereon.  The  Scripture  abounds  in  the  declara¬ 
tion  of  the  necessity  hereof,  with  its  condecency  unto  divine 
wisdom.  Speaking  of  the  way  of  our  relief  and  recovery  ;  1  ve¬ 
rily,  saith  the  Apostle,  he  took  not  on  him  the  nature  of  angels,’ 
Heb.  ii  16.  Had  it  been  the  recovery  of  angels  which  he  de¬ 
signed,  he  would  have  taken  their  nature  on  him.  But  this 
would  have  been  no  relief  at  all  unto  us,  no  more  than  the  as¬ 
suming  of  our  nature  is  of  advantage  unto  the  fallen  angels  ; 
the  obedience  and  sufferings  of  Christ  therein  extended  not  at 
all  unto  them,  nor  was  it  just  or  equal  that  they  should  be  re¬ 
lieved  thereby.  What  then  was  required  unto  our  deliverance  ? 
Why,  saith  he,  4  Forasmuch  as  the  children  were  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same,’ 
verse  14.  It  was  human  nature  (here  expressed  by  flesh  and 
blood)  that  was  to  be  delivered,  and  therefore  it  was  human  na¬ 
ture  wherein  this  deliverance  was  to  be  wrought.  This  the 
same  Apostle  disputes  at  large,  Rom.  v.  12 — 19.  The  sum  is, 
that  as  ‘  by  one  man’s  disobedience  many  were  made  sinners,  so 
by  the  obedience  of  one  (of  one  man,  Jesus  Christ,  ver.  15.) 
are  many  made  righteous.’  The  same  nature  that  sinned  must 
work  out  the  reparation  and  recovery  from  sin.  So  he  affirms 
again,  1  Cor.  xv.  21.  ‘For  since  by  man  came  death,  by  man 
came  also  the  resurrection  from  the  dead.’  No  otherwise  could 
our  ruin  be  retrieved,  nor  our  deliverance  from  sin,  with  all  the 
consequents  of  it,  be  effected,  which  came  by  man,  which  were 
committed  and  deserved  in  and  by  our  nature,  but  by  man,  by 
one  of  the  same  nature  with  us.  This,  therefore,  in  the  first 
place,  became  the  wisdom  of  God,  that  the  work  of  deliverance 
should  be  wrought  in  our  own  nature,  in  the  nature  that  had 
sinned. 

2.  That  part  of  human  nature,  wherein  or  whereby  this  work 
was  to  be  effected,  as  unto  the  essence  or  substance  of  it,  was  to 
be  derived  from  the  common  root  or  stock  of  the  same  nature, 
in  our  first  parents.  It  would  not  suffice  hereunto,  that  God 
should  create  a  man  out  of  the  dust  of  the  earth,  or  out  of  no- 


2  62  INQ.UIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

tiling,  of  the  same  nature  in  general  with  ourselves.  For  there 
would  be  no  cognation  or  alliance  between  him  and  us,  so  as 
that  we  should  be  any  way  concerned  in  what  he  did  or  suffer¬ 
ed.  For  this  alliance  depends  solely  hereon,  ‘  That  God  hath 
of  one  blood  made  all  nations  of  men,’  Acts  xvii.  26.  Hence  it 
is  that  the  genealogy  of  Christ  is  given  us  in  the  gospel,  not 
only  from  Abraham,  to  declare  the  faithfulness  of  God  in  the 
promise  that  he  should  be  of  his  seed,  but  from  Adam  also,  to 
manifest  his  relation  unto  the  common  stock  of  our  nature,  and 
unto  all  mankind  therein.  The  first  discovery  of  the  wisdom 
of  God  herein,  was  in  that  primitive  revelation,  that  the  deliver¬ 
er  should  be  of  ‘  the  Seed  of  the  woman,’  Gen.  iii.  15.  No 
other  but  he  who  was  so,  could  break  the  serpent’s  head,  or  de¬ 
stroy  the  work  of  the  devil,  so  as  that  we  might  be  delivered  and 
restored.  He  was  not  only  to  be  partaker  of  our  nature,  but  he 
was  so  to  be,  by  being  1  the  Seed  of  the  woman,’  Gal.  iv.  4.  He 
was  not  to  be  created  out  of  nothing,  nor  to  be  made  of  the  dust 
of  the  earth,  but  so  made  of  a  woman,  as  that  thereby  he  might 
receive  our  nature  from  the  common  root  and  spring  of  it. 
Thus  he  ‘  who  sanctifieth,  and  they  who  are  sanctified,  are  all 
of  one.*  Heb.  ii.  11.  that  is,  of  the  same  mass,  of  one  nature  and 
blood  ;  whence  he  is  not  ashamed  to  call  them  brethren.  This 
also  was  to  be  brought  forth  from  the  treasures  of  infinite  wis¬ 
dom. 

3.  This  nature  of  ours,  wherein  the  work  of  our  recovery 
and  salvation  is  to  be  wrought  and  performed,  was  not  to  be  so 
derived  from  the  original  stock  of  our  kind  or  race,  as  to  bring 
along  with  it  the  same  taint  of  sin,  and  the  same  liableness  unto 
guilt  upon  its  own  account,  as  accompany  every  other  indivi¬ 
dual  person  in  the  world.  For,  as  the  Apostle  speaks,  such  an 
high-priest  became  us,  (and  as  an  high-priest  was  he  to  accom¬ 
plish  this  work),  as  was  holy,  harmless,  undefiled,  separate  from 
sinners.  For  if  this  nature  in  him  were  so  defiled  as  it  is  in 
us  :  if  it  were  under  a  depravation  of  the  image  of  God,  as  it  is 
in  our  persons  before  our  renovation,  it  could  do  nothing  that 
should  be  acceptable  unto  him.  And  if  it  were  subject  unto 
guilt  on  its  own  account,  it  could  make  no  satisfaction  for  the 
sill  of  others.  Here  therefore  again  occurs  nodus  vindice 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  263 

dignus ,  a  difficulty  which  nothing  but  divine  wisdom  could 
expedite. 

To  take  a  little  farther  view  hereof,  we  must  consider  on 
what  grounds  these  things  (spiritual  defilement  and  guilt)  do 
adhere  unto  our  nature,  as  they  are  in  all  our  individual  per¬ 
sons.  And  the  first  of  these  is,  that  our  entire  nature,  as  unto 
our  participation  of  it,  was  in  Adam  as  our  head  and  represen¬ 
tative.  Hence  his  sin  became  the  sin  of  us  all,  is  justly  imput¬ 
ed  unto  us,  and  charged  on  us.  £In  him  we  all  sinned  all 
did  so  who  were  in  him  as  their  common  representative  when 
he  sinned.  Hereby  we  became  the  natural  children  of  wrath, 
or  liable  unto  the  wrath  of  God  for  the  common  sin  of  our  na¬ 
ture,  in  the  natural  and  legal  head  or  spring  of  it.  And  the 
other  is,  that  we  derive  our  nature  from  Adam  by  the  way  of 
natural  generation.  By  that  means  alone  is  the  nature  of  our 
first  parents,  as  defiled,  communicated  unto  us.  For  by  this 
means  do  we  become  to  appertain  unto  the  stock,  as  it  was  de¬ 
generate  and  corrupt.  Wherefore  that  part  of  our  nature, 
wherein  and  whereby  this  great  work  was  to  be  wrought,  must, 
as  unto  its  essence  arttj  substance,  be  derived  from  our  first  pa¬ 
rents,  yet  so  as  never  to  have  been  in  Adam  as  a  common  repre¬ 
sentative  ;  nor  be  derived  from  him  by  natural  generation.  The 
bringing  forth  of  our  nature  in  such  an  instance,  wherein  it 
should  relate  no  less  really  and  truly  unto  the  first  Adam  than 
we  do  ourselves,  whereby  there  is  the  strictest  alliance  of  nature 
between  him  so  partaker  of  it,  and  us,  yet  so,  as  not  in  the  least 
to  participate  of  the  guilt  of  the  first  sin,  nor  of  the  defilement 
of  our  nature  thereby,  must  be  an  effect  of  infinite  wisdom,  be¬ 
yond  the  conceptions  of  any  created  understanding.  And  this, 
as  we  know,  was  done  in  the  person  of  Christ.  For  his  human 
nature  was  never  in  Adam  as  his  representative,  nor  was  he 
comprised  in  the  covenant  wherein  he  stood.  For  he  derived 
it  legally,  only  from  and  after  the  first  promise,  when  Adam 
ceased  to  be  a  common  person.  Nor  did  it  proceed  from  him 
by  natural  generation,  the  only  means  of  the  derivation  of  its 
depravation  and  pollution.  For  it  was  an  holy  thing,  created 
in  the  womb  of  the  virgin  by  the  power  of  the  Most  High.  1  O 
the  depths  of  the  wisdom  and  knowledge  of  God  !’ 


264  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

It  was  necessary,  therefore,  on  all  these  considerations,  it  was 
so  onto  the  glory  of  the-  holy  properties  of  the  divine  nature, 
and  the  reparation  of  the  honour  of  his  holiness  and  righteous¬ 
ness,  that  he  by  whom  the  work  of  our  recovery  was  to  be 
wrought,  should  be  a  man,  partaker  of  the  nature  that  sinned, 
yet  free  from  all  sin,  and  all  the  consequents  of  it.  And  this 
did  divine  wisdom  contrive  and  accomplish  in  the  human  na¬ 
ture  of  Jesus  Christ. 

But  yet,  in  the  second  place,  on  all  the  considerations  before 
mentioned,  it  is  no  less  evident  that  this  work  could  not  be 
wrought  or  effected  by  him  who  was  no  more  than  a  mere  man, 
who  had  no  nature  but  ours,  who  was  an  human  person,  and 
no  more.  There  was  no  one  act  which  he  was  to  perform  in 
order  unto  our  deliverance,  but  did  require  a  divine  power  to 
render  it  efficacious.  But  herein  lies  that  great  mystery  of  god¬ 
liness,  whereunto  a  continual  opposition  hath  been  made  by  the 
gates  of  hell,  as  we  manifested  in  the  entrance  of  this  discourse. 
But  whereas  it  belongs  unto  the  foundation  of  our  faith,  we 
must  inquire  into  it,  and  confirm  the  truth  of  it  with  such  de¬ 
monstrations,  as  divine  revelation  doth  accommodate  us  withal. 
And  two  things  are  to  be  spoken  unto. 

First,  We  are  to  give  in  rational  evidences,  that  the  recovery 
of  mankind  was  not  to  be  effected  by  any  one  who  was  a  mere 
man  and  no  more,  though  it  were  absolutely  necessary,  that  a 
man  he  should  be;  he  must  be  God  also.  Secondly,  We  must 
inquire  into  the  suitableness  or  condecency  unto  divine  wisdom, 
in  the  redemption  and  salvation  of  the  church  by  Jesus  Christ, 
who  was  God  and  man  in  one  person  ;  and  thereon  give  a  de¬ 
scription  of  the  person  of  Christ  and  its  constitution,  which  suit- 
eth  all  the  ends  of  infinite  wisdom  in  this  glorious  work.  The 
first  of  these  falls  under  sundry  plain  demonstrations. 

1.  That  human  nature  might  be  restored,  or  any  portion  of 
mankind  be  eternally  saved  unto  the  glory  of  God,  it  was  ne¬ 
cessary,  as  we  proved  before,  that  an  obedience  should  be  yield¬ 
ed  unto  God  and  his  law,  which  should  give  and  bring  more 
glory  and  honour  unto  his  holiness,  than  there  was  dishonour 
reflected  on  it  by  the  disobedience  of  us  all.  Those  who  are 
otherwise  minded,  care  not  what  becomes  of  the  glory  of  God, 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  265 


so  that  wicked  sinful  man  may  be  saved  one  Way  or  other.  But 
these  thoughts  spring  out  of  our  apostacy,  and  belong  not  unto 
that  estate  wherein  we  loved  God  above  all,  and  preferred  his 
glory  above  all,  as  it  was  with  us  at  the  first  in  the  original 
constitution  of  our  nature.  But  such  an  obedience  could  never 
be  yielded  unto  God  by  any  mere  creature  whatever  ;  not  by 
any  one  who  was  only  a  man,  however  dignified  and  exalted 
in  state  and  condition  above  all  others.  For  to  suppose  that 
God  should  be  pleased  and  glorified  with  the  obedience  of  any 
one  man,  more  than  he  was  displeased  and  dishonoured  by  the 
disobedience  of  Adam  and  all  his  posterity,  is  to  fancy  things 
that  have  no  ground  in  reason  or  justice,  or  any  way  suitable 
unto  divine  wisdom  and  holiness.  He  who  undertaketh  this 
work,  must  have  somewhat  that  is  divine  and  infinite,  to  put 
an  infinite  value  on  his  obedience  ;  that  is,  he  must  be  God. 

2.  The  obedience  of  such  an  one,  of  a  mere  man,  could  have 
no  influence  at  all  on  the  recovery  of  mankind,  nor  the  salva¬ 
tion  of  the  church.  For  whatever  it  were,  it  Would  be  all  due 
from  him  for  himself,  and  so  could  only  profit  or  benefit  him¬ 
self.  For  what  is  due  from  any  on  his  own  account,  cannot 
redound  or  be  reckoned  unto  the  advantage  of  another.  But 
there  is  no  mere  creature,  nor  can  there  be  any  such,  but  he  is 
obliged  for  himself  unto  all  the  obedience  unto  God,  that  he  is 
capable  of  the  performance  of  in  this  world,  as  we  have  before 
declared.  Yea,  universal  obedience  in  all  possible  instances  is 
so  absolutely  necessary  unto  him,  as  a  creature  made  in  depen¬ 
dence  on  God,  and  for  the  enjoyment  of  him,  that  the  volunta¬ 
ry  omission  of  it  in  any  one  instance,  would  be  a  criminal  dis¬ 
obedience,  ruinous  unto  his  own  soul.  Wherefore  no  such 
obedience  could  be  accepted  as  any  kind  of  compensation  for 
the  disobedience  of  others,  or  in  their  stead.  He  then  that  per¬ 
forms  this  obedience,  must  be  one  who  was  not  originally 
obliged  thereunto  on  his  own  account  or  for  himself.  And  this 
must  be  a  divine  person,  and  none  other  ;  for  every  mere  crea¬ 
ture  is  so  obliged.  And  there  is  nothing  more  fundamental  in 
gospel-principles,  than  that  the  Lord  Christ,  in  his  divine  per¬ 
son,  was  above  the  law,  and  for  himself  owed  no  obedience 
thereunto.  But  by  his  own  condescension,  as  he  was  made  of 

34 


266  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

a  woman  for  us,  so  he  was  made  under  the  law  for  us.  And 
therefore  those  by  whom  the  divine  person  of  Christ  is  denied, 
do  all  of  them  contend,  that  he  yielded  obedience  unto  God  for 
himself,  and  not  for  us.  But  herein  they  bid  defiance  unto  the 
principal  effect  of  divine  wisdom,  wherein  God  will  be  eternal¬ 
ly  glorified. 

3.  The  people  to  be  freed,  redeemed,  and  brought  unto  glory, 
were  great  and  innumerable  ;  1  a  great  multitude  which  no  man 
can  number,’  Rev.  vii.  9.  The  sins  which  they  were  to  be  de¬ 
livered,  ransomed,  and  justified  from,  for  which  a  propitiation 
was  to  be  made,  were  next  unto  absolutely  infinite.  They  wholly 
surpass  the  comprehension  of  any  created  understanding,  or  the 
compass  of  imagination.  And  in  every  one  of  them  there  was 
something  reductively  infinite,  as  committed  against  an  infinite 
majesty.  The  miseries  which  hereon  all  these  persons  were 
obnoxious  unto,  were  infinite,  because  eternal  ;  or  all  that  evil 
which  our  nature  is  capable  to  suffer,  was  by  them  all  eternally 
to  be  undergone. 

By  all  these  persons,  in  all  these  sins,  there  was  an  inroad 
made  on  the  rule  and  government  of  God,  an  affront  given  unto 
his  justice  in  the  violation  of  his  law.  Nor  can  any  of  them  be 
delivered  from  the  consequents  hereof  in  eternal  misery,  with¬ 
out  a  compensation  and  satisfaction  made  unto  the  justice  of 
God.  To  assert  the  contrary,  is  to  suppose,  that,  upon  the 
matter,  it  is  all  one  to  him  whether  he  be  obeyed  or  disobeyed, 
whether  he  be  honoured  or  dishonoured,  in  and  by  his  crea¬ 
tures.  And  this  is  all  one  as  to  deny  his  very  being ;  seeing 
it  opposeth  the  glory  of  his  essential  properties.  Now,  to  sup¬ 
pose  that  a  mere  man,  by  his  temporary  suffering  of  external 
pains,  should  make  satisfaction  unto  the  justice  of  God  for  all  ' 
the  sins  of  all  these  persons,  so  as  it  should  be  right  and  just 
with  him,  not  only  to  save  and  deliver  them  from  all  the  evils 
they  were  liable  unto,  but  also  to  bring  them  unto  life  and 
glory,  is  to  constitute  a  mediation  between  God  and  man  that 
should  consist  in  appearance  and  ostentation,  and  not  be  an  ef¬ 
fect  of  divine  wisdom,  righteousness,  and  holiness,  nor  have  its 
foundation  in  the  nature  and  equity  of  things  themselves.  For 
the  things  supposed  will  not  be  reduced  unto  any  rules  of  jus- 


IN  THE  CONSTITUTION  OP  THE  PERSON  OF  CHRIST.  267 


tice  or  proportion,  that  one  of  them  should  be  conceived  in  any 
sense  lassmswer  unto  the  other.  That  is,  there  is  nothing  which 
answers  any  rule,  notions,  or  conceptions  of  justice ;  nothing 
that  might  be  exemplary  unto  men  in  the  punishment  of  crimes, 
that  the  sins  of  an  infinite  number  of  men,  deserving  everyone 
of  them  eternal  death,  should  be  expiated  by  the  temporary  suf¬ 
ferings  of  one  mere  man,  so  as  to  demonstrate  the  righteousness 
of  God  in  the  punishment  of  sin.  But  God  doth  not  do  these 
things  for  shew  or  appearance,  but  according  unto  the  real 
exigence  of  the  holy  properties  of  his  nature.  And  on  that 
supposition,  there  must  be  a  proportion  between  the  things 
themselves  ;  namely,  the  sufferings  of  one,  and  the  deliverance 
of  all. 

Nor  could  the  faith  of  man  ever  find  a  stable  foundation  to 
fix  upon  on  the  supposition  before  mentioned.  No  faith  is  able  to 
conflict  with  this  objection,  that  the  sufferings  of  one  mere  man 
should  be  accepted  with  God  as  a  just  compensation  for  the  sins 
of  the  whole  church.  Men  who,  in  things  of  this  nature,  sat¬ 
isfy  themselves  with  notions  and  fancies,  may  digest  such  sup¬ 
positions.  But  those  who  make  use  of  faith,  for  their  own  de¬ 
livery  from  under  a  conviction  of  sin,  the  nature  and  demerit  of 
it,  with  a  sense  of  the  wrath  of  God,  and  the  curse  of  the  law 
against  it,  can  find  no  relief  in  such  notions  or  apprehensions. 
But  it  became  the  wisdom  of  God,  in  the  dispensation  of  him¬ 
self  herein  unto  the  church,  so  to  order  things,  as  that  faith 
might  have  an  immoveable  rock  to  build  upon.  This  alone  it 
hath  in  the  person  of  Christ,  God  and  man,  his  obedience  and 
sufferings.  Wherefore,  those  by  whom  the  divine  nature  of  the 
Lord  Christ  is  denied,  do  all  of  them  absolutely  deny  also,  that 
he  made  any  satisfaction  unto  divine  justice  for  sin.  They 
will  rather  swallow  all  the  absurdities  which  the  absolute  dis¬ 
mission  of  sin  without  satisfaction  or  punishment  doth  bring 
along  with  it,  than  grant  that  a  mere  man  could  make  any  such 
satisfaction  by  his  temporary  sufferings  for  the  sins  of  the 
world.  And,  on  the  other  hand,  whoever  doth  truly  and 
sincerely  believe  the  divine  person  of  Christ;  namely,  that 
he  was  God  and  man  in  one  person,  and,  as  such  a  person,  act¬ 
ed  in  the  whole  work  of  mediation,  he  cannot  shut  his  eyes 


268  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD, 

against  the  glorious  light  of  this  truth,  that  what  hei^id  and 
suffered  in  that  work,  must  have  an  intrinsic  worth  and  excellen¬ 
cy  in  it,  out-balancing  all  the  evil  in  the  sins  of  mankind  ;  that 
more  honour  and  glory  accrued  unto  the  holiness  and  law  of 
God  by  his  obedience,  than  dishonour  was  cast  on  them  by  the 
disobedience  of  Adam  and  all  his  posterity. 

4.  The  way  whereby  the  church  was  to  be  recovered  and 
saved,  was  by  such  works  and  actings,  as  one  should  take  on 
himself  to  perform  in  the  way  of  an  office  committed  unto  him 
for  that  end.  For  whereas  man  could  not  recover,  ransom,  nor 
gave  himself,  as  we  have  proved,  the  whole  must  be  wrought 
for  him  by  another.  The  undertaking  hereof  by  another,  must 
depend  on  the  infinite  wisdom,  counsel,  and  pleasure  of  God, 
with  the  will  and  consent  of  him  who  was  to  undertake  it.  So 
also  did  the  constitution  of  the  way  and  means  in  particular, 
whereby  this  deliverance  was  to  be  wrought.  Hereon  it  became 
his  office  to  do  the  things  which  were  required  unto  that  end. 
But  we  have  before  proved,  apart  by  itself,  that  no  office  unto  this 
purpose  could  be  discharged  towards  God,  or  the  whole  church, 
by  any  one  who  was  a  man  only.  I  shall  not,  therefore,  here  far¬ 
ther  insist  upon  it,  although  there  be  good  argument  in  it,  un¬ 
to  our  present  purpose. 

5.  If  man  be  recovered,  he  must  be  restored  into  the  same 
state,  condition,  and  dignity  wherein  he  was  placed  before  the 
fall.  To  restore  him  with  any  diminution  of  honour  and 
blessedness,  was  not  suited  unto  divine  wisdom  and  bounty. 
Yea,  seeing  it  was  the  infinite  grace,  goodness,  and  mercy  of 
God  to  restore  him,  it  seems  agreeable  unto  the  glory  of  divine 
excellencies  in  their  operations  that  he  should  be  brought  into 
a  better  and  more  honourable  condition  than  that  which  he  had 
lost.  But  before  the  fall,  man  was  not  subject  nor  obedient  unto 
any  but  unto  God  alone.  Somewhat  less  he  was  in  dignity  than 
tfee  angels,  howbeit  he  owed  them  no  obedience  ;  they  were  his 
fellow-servants :  and  as  for  all  other  things  here  below,  they  were 
made  subject  unto  him,  and  put  under  his  feet,  he  himselfbeing 
in  subjection  unto  God  alone.  But  if  he  were  redeemed  and 
restored  by  one  who  was  a  mere  creature,  he  could  not  be  re¬ 
stored  unto  this~state  and  dignity.  For  on  all  grounds  of  right 


IN  THE  CONSTITUTION  OF  THE  PERSON  OF  CHRIST.  269 


and  equity,  he  must  owe  all  service  and  obedience  unto  him  by 
whom  he  was  redeemed,  restored  and  recovered,  as  the  author 
of  the  state  wherein  he  is.  For  when  we  are  4  bought  with  a 
price,  we  are  not  our  own,’  as  the  Apostle  affirms,  1  Cor.  vi.  19, 
20.  We  are  therefore  his  who  hath  bought  us,  and  him  are  we 
bound  to  serve  in  our  souls  and  bodies  which  are  his.  Accord¬ 
ingly,  in  the  purchase  of  us,  the  Lord  Christ  became  our  abso¬ 
lute  Lord,  unto  whom  we  owe  all  religious  subjection  of  soul 
and  conscience,  Rom.  xiv.  7 — 9.  It  would  follow,  therefore,  that 
if  we  were  redeemed  and  recovered  by  the  interposition  of  a 
mere  creature,  if  such  an  one  were  our  Redeemer,  Saviour,  and 
Deliverer,  into  the  service  of  a  mere  creature,  that  is,  religious 
service  and  obedience,  we  should  be  recovered.  And  so  they 
believe  who  affirm  the  Lord  Christ  to  be  a  man,  and  no  more. 
Rut  on  this  supposition,  we  are  so  far  from  an  advancement  in 
state  and  dignity  by  our  restoration,  that  we  do  not  recover 
what  we  were  first  enstated in.  For  it  belonged  thereunto,  that 
we  should  owe  religious  service  and  obedience  unto  him  alone 
who  was  God  by  nature  over  all  blessed  for  ever.  And  they 
bring  all  confusion  into  Christian  religion,  who  make  a  mere 
creature  the  object  of  our  faith,  love,  adoration,  invocation,  and 
all  sacred  worship.  But  in  our  present  restoration  we  are  made 
subject  anew  as  unto  religious  service  only  unto  God  alone. 
Therefore  the  holy  angels,  the  head  of  the  creation,  do  openly 
disclaim  any  such  service  and  veneration  from  us,  because  they 
are  only  the  fellow-servants  of  them  that  have  the  testimony  of 
Jesus,  Rev.  xix.  10.  Nor  hath  God  put  the  world  to  come,  the 
gospel  state  of  the  church,  into  subjection  unto  angels,  or  any 
other  creature,  but  only  unto  the  Son,  who  is  Lord  over  his  own 
house,  even  he  that  made  all  things,  who  is  God,  Heb.  iii.  4 — 6* 
Wherefore  we  are  restored  into  our  primitive  condition  to  be  in 
spiritual  subjection  unto  God  alone.  He  therefore  by  whom 
we  are  restored,  unto  whom  we  owe  all  obedience  and  religious 
service,  is,  and  ought  to  be,  God  also.  And  as  they  utterly  over¬ 
throw  the  gospel,  who  affirm  that  all  the  obedience  of  it  is  due 
unto  him  who  is  a  man  and  no  more,  as  do  all  by  whom  the 
divine  nature  of  Christ  is  denied ;  so  they  debase  themselves 
beneath  the  dignity  of  the  state  of  redemption,  and  cast  dishon- 


270  INQUIRY  INTO  THE  INFINITE  WISDOM  OF  GOD,  &C. 

our  on  the  mediation  of  Christ,  who  subject  themselves  in  any 
religious  service  to  saints  or  angels,  or  any  other  creatures 
whatever. 

On  these  suppositions,  which  are  full  of  light  and  evidence, 
infinite  wisdom  did  interpose  itself,  to  glorify  all  the  other  con¬ 
cerned  excellencies  of  the  glory  of  God,  in  such  a  way  as 
might  solve  all  difficulties,  and  satisfy  all  the  ends  of  God’s 
glory,  in  the  recovery  and  redemption  of  mankind.  The  case 
before  it  was  as  followeth  :  Man  by  sin  had  cast  the  most  in¬ 
conceivable  dishonour  on  the  righteousness,  holiness,  goodness, 
and  rule  of  God,  and  himself  into  the  guilt  of  eternal  ruin. 
In  this  state  it  became  the  wisdom  and  goodness  of  God,  nei¬ 
ther  to  suffer  the  whole  race  of  mankind  to  come  short  eternal¬ 
ly  of  that  enjoyment  of  himself  for  which  it  was  created,  nor 
yet  to  deliver  any  one  of  them,  without  a  retrieval  of  the  eter¬ 
nal  honour  of  his  righteousness,  holiness,  and  rule,  from  the 
diminution  and  waste  that  was  made  of  it  by  sin.  As  this 
could  no  way  be  done,  but  by  a  full  satisfaction  unto  justice, 
and  an  obedience  unto  the  law,  bringing  and  yielding  more 
honour  unto  the  holiness  and  righteousness  of  God,  than  they 
could  any  way  lose  by  the  sin  and  disobedience  of  man  ;  so 
this  satisfaction  must  be  made,  and  this  obedience  be  yielded 
in  and  by  the  same  nature  that  sinned  or  disobeyed,  whereby 
alone  the  residue  of  mankind  may  be  interested  in  the  benefits 
and  effects  of  that  obedience  and  satisfaction.  Yet  was  it  neces¬ 
sary  hereunto,  that  the  nature  wherein  all  this  was  to  be  per¬ 
formed.  though  derived  from  the  same  common  stock  with 
that  whereof  in  all  our  persons  we  are  partakers,  should  be 
absolutely  free  from  the  contagion  and  guilt,  which  with  it, 
and  by  it  are  communicated  unto  our  persons,  from  that  com¬ 
mon  stock.  Unless  it  were  so,  there  could  be  no  undertaking 
in  it  for  others,  it  would  not  be  able  to  answer  for  itself.  But 
yet,  on  all  these  suppositions,  no  undertaking,  no  performance 
of  duty  inhuman  nature  could  possibly  yield  that  obedience 
unto  God,  or  make  that  satisfaction  for  sin,  whereon  the  deli¬ 
verance  of  others  might  ensue  unto  the  glory  of  the  holiness, 
righteousness,  and  rule  of  God. 

In  this  state  of  things,  did  infinite  wisdom  interpose  itself,  in 


EVIDENCES  OF  DIVINE  WISDOM,  &C.  271 

that  glorious  ineffable  contrivance  of  the  person  of  Christ,  or 
of  the  divine  nature  in  the  eternal  Son  of  God,  and  of  ours  in 
the  same  individual  person.  Otherwise  this  work  could  not 
be  accomplished  ;  at  least,  all  other  ways  are  hidden  from  the 
eyes  of  all  living,  no  created  understanding  being  able  to  ap¬ 
prehend  any  other  way,  whereby  it  might  so  have  been  unto 
the  eternal  glory  of  God.  This  therefore  is  such  an  effect  of 
divine  wisdom,  as  will  be  the  object  of  holy  adoration  and  ad¬ 
miration  unto  eternity  ;  as  unto  this  life,  how  little  a  portion  is 
it  we  know  of  its  excellency  ? 


CHAP.  XYII. 

OTHER  EVIDENCES  OF  DIVINE  WISDOM,  IN  THE  CONTRI¬ 
VANCE  OF  THE  WORK  OF  REDEMPTION  IN  AND  BY  THE 
PERSON  OF  CHRIST,  IN  EFFECTS  EVIDENCING  A  CONDE- 
CENCY  THEREUNTO. 

That  which  remains  of  our  present  inquiry,  is  concerning 
those  evidences  of  divine  condecency  or  suitableness  unto  in¬ 
finite  wisdom  and  goodness,  which  we  may  gather  from  the 
nature  of  this  work,  and  its  effects,  as  expressed  in  divine  reve¬ 
lation.  Some  few  instances  hereof  I  shall  choose  out  from 
amongst  many  that  might  be  insisted  on. 

1.  Man  was  made  to  serve  God  in  all  things.  In  his  person, 
in  his  soul  and  body,  in  ail  his  faculties,  powers,  and  senses, 
in  all  that  was  given  unto  him  or  intrusted  with  him  j  he  was 
not  his  own,  but  every  way  a  servant,  in  all  that  he  was,  in 
all  that  he  had,  in  all  that  he  did  or  was  to  do.  This  he  was 
made  for ;  this  state  and  condition  was  necessary  unto  him  as 
a  creature.  It  could  be  no  otherwise  with  any  that  was  so  ; 
it  was  so  with  the  angels  who  were  greater  in  dignity  and  pow¬ 
er  than  man.  The  very  name  of  creature  includes  the  condi¬ 
tion  of  universal  subjection,  and  service  unto  the  Creator. 


272 


EVIDENCES  OF  DIVINE  WISDOM, 

This  condition  in  and  by  his  sin,  Adam  designed  to  desert,  and 
to  free  himself  from.  He  would  exalt  himself  out  of  the  state 
of  service  and  obedience,  absolute  and  universal,  into  a  condi¬ 
tion  of  self-sufficiency,  of  domination  and  rule.  He  would 
be  as  God,  like  unto  God ;  that  is,  subject  no  more  to  him,  be 
in  no  more  dependence  on  him,  but  advance  his  own  will 
above  the  will  of  God.  And  there  is  somewhat  of  this  in 
every  sin ;  the  sinner  would  advance  his  own  will  in  opposi¬ 
tion  unto,  and  above  the  will  of  God.  But  what  was  the  event 
hereof?  Man  by  endeavouring  to  free  himself  from  absolute 
subjection  and  universal  service,  to  invade  absolute  dominion, 
fell  into  absolute  and  eternal  ruin. 

For  our  recovery  out  of  this  state  and  condition,  considering 
how  we’cast  ourselves  into  it,  the  way  insisted  on  was  found 
out  by  divine  wisdom;  namely,  the  incarnation  of  the  Son  of 
God.  For  he  was  Lord  of  all,  had  absolute  dominion  over  all, 
owed  no  service,  no  obedience  for  himself,  being  in  the  form 
of  God,  and  equal  unto  him.  From  this  state  of  absolute  do¬ 
minion,  he  descended  into  a  condition  of  absolute  service. 
As  Adam  sinned  and  fell  by  leaving  that  state  of  absolute  ser¬ 
vice  which  was  due  unto  him,  proper  unto  his  nature,  insepar¬ 
able  from  it,  to  attempt  a  state  of  absolute  dominion,  which 
was  not  his  own,  not  due  unto  him,  not  consistent  with  his 
nature  ;  so  the  Son  of  God  being  made  the  second  Adam,  re¬ 
lieved  us,  by  descending  from  a  state  of  absolute  dominion, 
which  was  his  own,  due  to  his  nature,  to  take  on  him  a  state 
of  absolute  service,  which  was  not  his  own,  nor  due  unto  him. 
And  this  being  inconsistent  with  his  own  divine  nature,  he 
performed  it,  by  taking  our  nature  on  him,  making  it  his  own. 
He  descended  as  much  beneath  himself  in  his  self-humiliation, 
as  Adam  designed  to  ascend  above  himself  in  his  pride  and 
self  exaltation. 

The  consideration  of  the  divine  grace  and  wisdom  herein, 
the  Apostle  proposeth  unto  us,  Phil.  ii.  6 — 8.  1  Who  being  in 

the  form  of  God,  thought  it  not  robbery  to  be  equal  with  God.- 
But  made  himself  of  no  reputation,  and  took  upon  him  the 
form  of  a  servant,  and  was  made  in  the  likeness  of  man  ;  and 
being  found  in  fashion  as  a  man,  he  humbled  himself,  and  be- 


IN  THE  CONTRIVANCE  OF  THE  WORE  OF  REDEMPTION.  273 


came  obedient  unto  death,  even  the  death  of  the  cross.5  Adam 
being  in  the  form,  that  is,  the  state  and  condition  of  a  servant, 
did,  by  robbery,  attempt  to  take  upon  him  the  form  of  God, 
or  to  make  himself  equal  unto  him.  The  Lord  Christ  being 
in  the  form  of  God,  that  is,  his  essential  form  of  the  same  na¬ 
ture  with  him,  accounted  it  no  robbery  to  be  in  the  state 
and  condition  of  God,  to  be  equal  to  him.  But  being  made  in 
the  fashion  of  a  man,  taking  on  him  our  nature,  he  also  sub¬ 
mitted  unto  the  form,  or  the  state  and  condition,  of  a  servant 
therein.  He  had  dominion  over  all  ;  owed  service  and  obe¬ 
dience  unto  none,  bein°f  in  the  form  of  God,  and  equal  unto 
him,  the  condition  which  Adam  aspired  unto.  But  he  conde¬ 
scended  unto  a  state  of  absolute  subjection  and  service  for  our 
recovery.  This  did  no  more  belong  unto  him,  on  his  own  ac¬ 
count,  than  it  belonged  unto  Adam  to  be  like  unto  God,  or 
equal  to  him.  Wherefore  it  is  said,  that  he  humbled  himself 
unto  it,  as  Adam  would  have  exalted  himself  unto  a  state  of 
dignity  which  was  not  his  due. 

This  submission  of  the  Son  of  God  unto  an  estate  of  absolute 
and  universal  service,  is  declared  by  the  Apostle,  Heb.  x.  5. 
For  those  words  of  the  Psalmist,  ‘Mine  ears  hast  thou  digged 
or  bored,5  Psal.  xl.  6.  he  renders,  1  a  body  hast  thou  prepared 
me.5  There  is  an  allusion  in  the  words  of  the  prophecy  unto 
him  under  the  law,  who  gave  up  himself  in  absolute  and  per¬ 
petual  service  ;  in  sign  whereof,  his  ears  were  bored  with  an 
awl.  So  the  body  of  Christ  was  prepared  for  him,  that  therein 
he  might  be  in  a  state  of  absolute  service  unto  God.  So  he  be¬ 
came  to  have  nothing  of  his  own,  the  original  state  that  Adam 
would  have  forsaken,  no  not  his  life  ;  he  was  obedient  unto 
the  death.  This  way  did  divine  wisdom  find  out  and  contrive, 
whereby  more  glory  did  arise  unto  the  holiness  and  righteous¬ 
ness  of  God  from  his  condescension  unto  universal  service  and 
obedience,  who  was  over  all  God  blessed  for  ever,  than  dis¬ 
honour  was  cast  upon  them  by  the  self-exaltation  of  him,  who 
being  in  all  things  a  servant,  designed  to  be  like  unto  God. 

2.  Adam  was  poor  in  himself,  as  a  creature  must  be.  What 
riches  he  had  in  his  hand,  or  power,  they  were  none  of  his  own, 
they  were  only  entrusted  with  him  for  especial  service.  In 

35 


274  EVIDENCES  OF  DIVINE  WISDOM, 

this  state  of  poverty  he  commits  the  robbery  of  attempting  to  be 
like  unto  God.  Being  poor,  he  would  make  himself  rich,  by 
the  rapine  of  an  equality  with  God.  This  brought  on  him,  and 
us  all,  as  it  was  meet  it  should,  the  loss  of  all  that  we  were  en¬ 
trusted  with.  Hereby  we  lost  the  image  of  God,  lost  our  right 
unto  the  creatures  here  below,  lost  ourselves  and  our  souls. 
This  was  the  issue  of  his  attempt  to  be  rich,  when  he  was 
poor. 

In  this  state,  infinite  wisdom  hath  provided  for  our  reiiefunto 
the  glory  of  God.  ‘  For  the  Lord  Jesus  Christ  being  rich  in 
himself,  for  our  sakes  he  became  poor,  that  we  through  his 
poverty  might  be  rich,5  2  Cor.  viii.  9.  He  was  rich  in  that 
riches  which  Adam  designed  by  robbery  ;  for  he  was  in  the 
form  of  God,  and  accounted  it  no  robbery  to  be  equal  with  God. 
But  he  made  himself  poor  for  our  sakes,  with  poverty  which 
Adam  would  have  relinquished  ;  yea,  to  that  degree,  that  he 
had  ‘  not  where  to  lay  his  head  ;5  he  had  nothing.  Hereby  he 
made  a  compensation  for  what  he  never  made  spoil  of,  or  paid 
what  he  never  took.  In  this  condescension  of  his,  out  of  grace 
and  love  to  mankind,  was  God  more  glorified,  than  he  was 
dishonoured  in  the  sinful  exaltation  ot  Adam,  out  of  pride  and 
self-love. 

3.  The  sin  of  man  consisted  formally  in  disobedience  ;  and 
it  was  the  disobedience  of  him  who  was  every  way,  and  in  all 
things  obliged  unto  obedience.  For  man  by  all  that  he  was,  by 
all  that  he  had  received,  by  all  that  he  expected,  or  was  farther 
capable  of,  by  the  constitution  of  his  own  nature,  by  the  nature 
and  authority  of  God  with  his  relation  thereunto,  was  indis¬ 
pensably  obliged  unto  universal  obedience.  His  sin  therefore 
was  the  disobedience  of  him  who  was  absolutely  obliged  unto 
obedience  by  the  very  constitution  of  his  being  and  necessary 
relation  unto  God.  This  was  that  which  rendered  it  so  exceed¬ 
ing  sinful,  and  the  consequents  of  it  eternally  miserable.  And 
from  this  obligation,  his  sin,  in  any  one  instance,  was  a  total 
renunciation  of  all  obedience  unto  God. 

The  recompense,  with  respect  unto  the  glory  of  God,  for 
disobedience,  must  be  by  obedience,  as  hath  been  before  de¬ 
clared.  And  if  there  be  not  a  full  obedience  yielded  unto  the 


IN  THE  CONTRIVANCE  OP  THE  WORK  OF  REDEMPTION.  275 


law  of  God  in  that  nature  that  sinned,  man  cannot  be  saved 
without  an  eternal  violation  of  the  glory  of  God  therein.  But 
the  disobedience  of  him  who  was  every  way  obliged  unto  obe¬ 
dience,  could  not  be  compensated  but  by  his  obedience,  who 
was  no  way  obliged  thereunto.  And  this  could  be  only  the 
obedience  of  him  that  is  God,  (for  all  creatures  are  obliged  to 
obedience  for  themselves),  and  it  could  be  performed  only  by 
him  who  was  man.  Wherefore,  for  the  accomplishment  of  this 
obedience,  he,  who  in  his  own  person,  as  God,  was  above  the 
law,  was  in  his  human  nature,  in  his  own  person,  as  man,  made 
under  the  law.  Had  he  not  been  made  under  the  law,  what  he 
did  could  not  have  been  obedience  ;  and  had  he  not  been  in 
himself  above  the  law,  his  obedience  could  not  have  been 
beneficial  unto  us.  The  sin  of  Adam  (and  the  same  is  in  the 
nature  of  every  sin)  consisted  in  this,  that  he  who  was  natural¬ 
ly  every  way  under  the  law,  and  subject  unto  it,  would  be  every 
way  above  the  law,  and  noway  obliged  by  it.  Wherefore  it 
was  taken  away  unto  the  glory  of  God,  by  his  obedience,  who 
being  in  himself  above  the  law,  no  way  subject  unto  it,  yet 
submitted,  humbled  himself,  to  be  made  under  the  law,  to  be 
every  way  obliged  by  it ;  see  Gal.  iii.  13.  chap.  iv.  4.  This  is 
the  subject  of  the  discourse  of  the  Apostle,  Rom.  v.  from  ver. 
12.  to  the  end  of  the  chapter. 

Unto  the  glory  of  God  in  all  these  ends,  the  person  of  Christ, 
as  an  effect  of  infinite  wisdom,  was  meet  and  able  to  be  a  Me¬ 
diator  and  undertaker  between  God  and  man.  In  the  union  of 
both  our  natures  in  the  same  person,  he  was  so  meet  by  his  re¬ 
lation  unto  both  ;  unto  God  by  filiation  or  sonship,  unto  us  by 
brotherhood  or  nearness  of  kindred,  Heb.  ii.  14.  And  he  was 
able  from  the  dignity  of  his  person.  For  the  temporary  suf¬ 
ferings  of  him  who  was  eternal,  was  a  full  compensation  for 
the  eternal  sufferings  of  them  who  were  temporary. 

4.  God  made  man  the  lord  of  all  things  here  below.  He  was 
as  it  were  the  heir  of  God,  as  unto  the  inheritance  of  this  world 
in  present,  and  as  unto  a  blessed  state  in  eternal  glory.  But  he 
lost  all  right  and  title  hereunto  by  sin.  He  made  forfeiture  of 
the  whole,  by  the  law  of  the  tenure  whereby  he  held  it,  and 
God  took  the  forfeiture  ;  wherefore  he  designs  a  new  heir  of  all. 


276  EVIDENCES  OF  DIVINE  WISDOM, 

and  vests  the  whole  inheritance  of  heaven  and  earth  in  him, 
even  in  his  Son.  He  ‘  appointed  him  the  heir  of  all  things,’ 
Heb.  i.  3.  This  translation  of  God’s  inheritance  the  Apostle 
declares,  Heb.  ii.  6 — 9.  For  the  words  which  he  cites  from 
Psal.  viii.  4 — 6.  ‘  What  is  man  that  thou  art  mindful  of  him, 
and  the  Son  of  man  that  thou  visitest  him  ?  For  thou  hast  made 
him  a  little  lower  than  the  angels,  and  hast  crowned  him  with 
glory  and  honour  ;  thou  madest  him  to  have  dominion  over  the 
works  of  thy  hands  ;  thou  hast  put  all  things  under  his  feet,’ 
do  declare  the  original  condition  of  mankind  in  general.  But 
man  forfeited  the  dominion  and  inheritance  that  he  was  en¬ 
trusted  withal  ;  and  God  settleth  it  anew,  solely  in  the  man 
Christ  Jesus.  So  the  Apostle  adds,  ‘  We  see  not  all  things  put 
under  him,  but  we  see  it  all  accomplished  in  Jesus,’  ver.  9. 
But  as  all  other  inheritances  do  descend  with  theirs,  so  did  this 
unto  him  with  its  burden.  There  was  a  great  debt  upon  it,  the 
debt  of  sin.  This  he  was  to  undergo,  to  make  payment  of,  or 
satisfaction  for.  or  he  could  not  rightly  enter  upon  the  inheri¬ 
tance.  This  could  no  otherwise  be  done  but  by  his  suffering 
in  our  nature,  as  hath  been  declared.  He  who  was  the  heir  of 
all,  was  in  himself  to  purge  our  sins.  Herein  did  the  infinite 
wisdom  of  God  manifest  itself,  in  that  he  conveyed  the  inheri¬ 
tance  of  all  things  unto  him,  who  was  meet  and  able  so  to  enter 
upon  it,  so  to  enjoy  and  possess  it,  as  that  no  detriment  or  da¬ 
mage  might  arise  unto  the  riches,  the  revenue,  the  glory  of 
God,  from  the  waste  made  by  the  former  possessor. 

5.  Mankind  was  to  be  recovered  unto  faith  and  trust  in  God, 
as  also  unto  the  love  of  him  above  all.  All  these  things  had 
utterly  forsaken  our  nature  ;  and  the  reduction  of  them  into  it, 
is  a  work  of  the  greatest  difficulty.  We  had  so  provoked  God, 
he  had  given  such  evidences  of  his  wrath  and  displeasure 
against  us,  and  our  minds  thereon  were  so  alienated  from  him, 
as  we  stood  in  need  of  the  strongest  motives,  and  highest  en- 
couragements,  once  to  attempt  to  return  unto  him,  so  as  to  place 
all  our  faith  and  trust  in  him,  and  all  our  love  upon  him. 

Sinners  generally  live  in  a  neglect  and  contempt  of  God,  in 
an  enmity  against  him.  But  whenever  they  are  convinced  of 
a  necessity  to  endeavour  a  return  unto  him,  the  first  thing  they 


IN  THE  CONTRIVANCE  OF  THE  WORK  OF  REDEMPTION.  2 77 


have  to' conflict  withal,  is  fear.  Beginning  to  understand  who 
and  what  he  is,  as  also  how  things  stand  between  him  and  them, 
they  are  afraid  to  have  any  thing  to  do  with  him,  and  judge  it 
impossible  that  they  should  find  acceptance  with  him.  This 
was  the  sense  that  Adam  himself  had  upon  his  sin,  when  he 
was  afraid  and  hid  himself.  And  the  sense  of  other  sinners  is 
frequently  expressed  unto  the  same  purpose  in  the  Scripture. 
See  Isa.  xxxiii.  14.  Micah.  vi.  6,  7. 

All  these  discouragements  are  absolutely  provided  against, 
in  that  way  of  our  recovery  which  infinite  wisdom  hath  found 
out.  It  were  a  thing  delightful  to  dwell  on  the  securities  given 
us  therein,  as  unto  our  acceptance  in  all  those  principles,  acts, 
and  duties,  wherein  the  renovation  of  the  image  of  God  doth 
consist.  I  must  contract  my  meditations,  and  shall  therefore 
instance  in  some  few  things  only  unto  that  purpose. 

1.  Faith  is  not  capable  of  greater  encouragement  or  confir¬ 
mation  than  lieth  in  this  one  consideration,  that  what  we  are  to 
believe  unto  this  end,  is  delivered  unto  us  by  God  himself  in 
our  nature.  What  could  confirm  our  faith  and  hope  in  God, 
what  could  encourage  us  to  expect  acceptance  with  God,  like 
this  ineffable  testimony  of  his  good  will  unto  us  ?  The  nature 
of  things  is  not  capable  of  greater  assurance,  seeing  the  divine 
nature  is  capable  of  no  greater  condescension. 

This  the  Scripture  proposeth,  as  that  which  gives  a  just  ex¬ 
pectation,  that  against  all  fears  and  oppositions  we  should  close 
with  divine  calls  and  invitations  to  return  unto  God.  ‘  Last  of 
all,  he  sent  unto  them  his  Son,  saying,  They  will  reverence  my 
Son,’  Mat.  xxi.  37.  they  will  believe  the  message  which  I  send 
by  him.  ‘  He  hath  spoken  unto  us  by  his  Son,  who  is  the 
brightness  of  his  glory,  and  the  express  image  of  his  person,’ 
Heb.  i.  1 — 3.  The  consideration  hereof,  is  sufficient  to  dispel 
all  that  darkness  and  confusion  which  fear,  dread,  and  guilt  do 
bring  on  the  minds  of  men  when  they  are  invited  to  return  unto 
God.  That  that  God  against  whom  we  have  sinned,  should 
speak  unto  us  and  treat  with  us  in  our  own  nature,  about  a  re¬ 
turn  unto  himself,  is  the  utmost  that  divine  excellencies  could 
condescend  unto.  And  as  this  was  needful  for  us,  (though 
proud  men  and  senseless  of  sin  understand  it  not),  so  if  it  be 


278 


EVIDENCES  OP  DIVINE  WISDOM, 


refused,  it  will  be  attended  with  the  sorest  destruction,  Heb.  xii. 
25. 

2.  This  treaty  principally  consists  in  a  divine  declaration, 
that  all  the  causes  of  fear  and  dread  upon  the  account  of  sin, 
are  removed  and  taken  away.  This  is  the  substance  of  the  gos¬ 
pel,  as  it  is  declared  by  the  Apostle,  2  Cor.  v.  18 — 21.  Where¬ 
fore  if  hereon  we  refuse  to  return  unto  God,  to  make  him  the 
object  of  our  faith,  trust,  love,  and  delight,  it  is  not  by  reason  of 
any  old  or  former  sin,  not  of  that  of  our  original  apostacy  from 
God,  nor  of  the  effects  of  it  against  the  law,  by  the  means  of  a 
new  sin,  outdoing  them  all  in  guilt  and  contempt  of  God.  Such 
is  final  unbelief  against  the  proposal  of  the  gospel.  It  hath 
more  malignity  in  it,  than  all  other  sins  whatever.  But,  by  this 
way  of  our  recovery,  all  cause  of  fear  and  dread  is  taken  away, 
all  pretences  of  a  distrust  of  the  love  and  good  will  of  God  are 
defeated  ;  so  that  if  men  will  not  hereon  be  recovered  unto  him, 
it  is  from  their  hatred  of  him,  and  enmity  unto  him,  the  fruits 
whereof  they  must  feed  on  to  eternity. 

3.  Whereas,  if  we  will  return  unto  God  by  faith,  we  are  also 
to  return  unto  him  in  love,  what  greater  motive  can  there  be 
unto  it,  than  that  infinite  love  of  the  Father  and  the  Son  unto 
us,  which  is  gloriously  displayed  in  this  way  of  our  recovery  ; 
see  1  John  iv.  9,  10.  Si  amare  pigebat ,  saltern  redamare 
ne  pigeat. 

4.  The  whole  race  of  mankind  falling  into  sin  against  God, 
and  apostacy  from  him,  there  was  no  example  left  unto  them 
to  manifest  how  excellent,  how  glorious  and  comely  a  thing  it 
is  to  live  unto  God,  to  believe  and  trust  in  him,  to  cleave  unto 
him  unchangeably  by  love.  For  they  were  utter  strangers 
unto  what  is  done  by  angels  above,  nor  could  be  effected  with 
their  example.  But  without  a  pattern  of  these  things,  mani¬ 
festing  their  excellency  and  reward,  they  could  not  earnestly 
endeavour  to  attain  unto  them.  This  is  given  us  most  conspi¬ 
cuously  in  the  human  nature  of  Christ.  See  Heb.  xii.  13. 
Hereby  therefore  every  thing  needful  for  our  encouragement  to 
return  unto  God  is  in  infinite  wisdom  provided  for,  and  propos¬ 
ed  unto  us. 

5.  Divine  wisdom  in  the  way  of  our  recovery  by  Jesus  Christ, 


IN  THE  CONTRIVANCE  OF  THE  WORK  OF  REDEMPTION.  279 


God  manifest  in  the  flesh,  designed  to  glorify  a  state  of  obedi¬ 
ence  unto  God,  and  to  cast  the  reproach  of  the  most  inexpressi¬ 
ble  folly  on  the  relinquishment  of  that  state  by  sin.  For  as  God 
would  recover  and  restore  us,  so  he  would  do  it  in  a  way  of 
obedience  on  our  part,  of  that  obedience  which  we  had  forsaken. 
The  design  of  man,  which  was  imposed  on  him  by  the  craft  of 
Satan,  was  to  become  wise  like  unto  God,  knowing  good  and 
evil.  The  folly  of  this  endeavour  was  quickly  discovered  in 
its  effects.  Sense  of  nakedness,  with  shame,  misery,  and  death, 
immediately  ensued  thereon.  But  divine  wisdom  thought  meet 
to  aggravate  the  reproach  of  this  folly.  He  would  let  us  see 
wherein  the  true  knowledge  of  good  and  evil  did  consist,  and 
how  foolishly  we  had  aspired  unto  it  by  a  relinquishment  of 
that  state  of  obedience  wherein  we  were  created. — Job  xxviii. 
from  verse  12.  unto  the  end  of  the  chapter,  there  is  an  inquiry 
after  wisdom,  and  the  place  of  its  habitation.  All  creatures  give 
an  account  that  it  is  not  in  them,  that  it  is  hid  from  them,  only 
they  have  heard  the  fame  thereof.  All  the  context  is  to  evince, 
that  it  is  essentially  and  originally  only  in  God  himself.  But 
if  we  cannot  comprehend  it  in  itself,  yet  may  we  not  know  what 
is  wisdom  unto  us,  and  what  is  required  thereunto  ?  Yes,  saith 
he  :  ‘  For  unto  man  he  said,  behold,  the  fear  of  the  Lord,  that  is 
wisdom,  and  to  depart  from  evil,  is  understanding,’  ver.  28. 
Man,  on  the  other  hand,  by  the  suggestion  of  Satan  thought, 
and  now  of  himself  continues  to  think  otherwise  ;  namely,  that 
the  way  to  be  wise  is  to  relinquish  these  things.  The  world 
will  not  be  persuaded  that  the  fear  of  the  Lord  is  wisdom,  and 
to  depart  from  evil,  is  understanding.  Yea,  there  is  nothing 
that  the  most  of  men  do  more  despise  and  scorn,  than  thoughts 
that  true  wisdom  doth  consist  in  faith,  love,  fear,  and  obedience 
unto  God  ;  see  Psal.  xiv.  6.  Whatever  else  may  be  pleaded  to 
be  in  it,  yet  sure  enough  they  are,  that  those  who  count  it  wis¬ 
dom,  are  but  fools.  To  cast  an  everlasting  reproach  of  folly  on 
this  contrivance  of  the  devil  and  man,  and  uncontrollably  to 
evince  wherein  alone  true  wisdom  doth  consist,  God  would  glo¬ 
rify  a  state  of  obedience.  He  would  render  it  incomparably 
more  amiable,  desirable,  and  excellent,  than  ever  it  could  have 
appeared  to  have  been,  in  the  obedience  of  all  the  angels  in 


280 


EVIDENCES  OF  DIVINE  WISDOM, 

heaven,  and  men  on  earth,  had  they  continued  therein.  This 
he  did  in  this  way  of  onr  recovery ;  in  that  his  own  eternal  Son 
entered  into  a  state  of  obedience,  and  took  upon  him  the  form 
or  condition  of  a  servant  unto  God.  What  more  evident  con¬ 
viction  could  there  be  of  the  folly  of  mankind,  in  hearkening 
unto  the  suggestion  of  Satan,  to  seek  after  wisdom  in  another 
condition  ?  How  could  that  great  maxim,  which  is  laid  down 
in  opposition  unto  all  vain  thoughts  of  man,  be  more  eminently 
exemplified  ;  that  the  fear  of  the  Lord,  that  is  wisdom,  and  to 
depart  from  evil  is  understanding?  What  greater  evidence 
could  be  given,  that  the  nature  of  man  is  not  capable  of  a  bet¬ 
ter  condition  than  that  of  service  and  universal  obedience  unto 
God?  How  could  any  state  be  represented  more  amiable,  de¬ 
sirable,  and  blessed  ?  In  the  obedience  of  Christ,  of  the  Son  of 
God  in  our  nature,  apostate  sinners  are  upbraided  with  their 
folly,  in  relinquishing  that  state,  which  by  his  susception  of  it, 
is  rendered  so  glorious.  What  have  we  attained  by  leaving 
that  condition,  which  the  eternal  Son  of  God  delighted  in?  ‘I 
delight  (saith  he)  to  do  thy  will,  O  my  God,  yea,  thy  law  is  in 
the  midst  of  my  bowels,’  Psal.  xl.  8.  It  is  the  highest  demon¬ 
stration,  that  our  nature  is  not  capable  of  more  order,  more 
beauty,  more  glory,  than  consists  in  obedience  unto  God.  And 
that  state  which  we  fell  into  upon  our  forsaking  of  it,  we  now 
know  to  be  all  darkness,  confusion,  and  misery.  Wherefore, 
seeing  God  in  infinite  grace  and  mercy  would  recover  us  unto 
himself ;  and  in  his  righteousness  and  holiness  would  do  this 
in  a  way  of  obedience,  of  that  obedience  which  we  had  forsa¬ 
ken  ;  it  hath  an  eminent  impression  of  divine  wisdom  upon  it, 
that  in  this  mystery  of  God  manifest  in  the  flesh,  the  only 
means  of  our  recovery,  he  would  cast  the  reproach  of  the  most 
inexpressible  folly  on  our  apostacy  from  a  state  of  it,  and  ren¬ 
der  it  amiable  and  desirable  unto  all  who  are  to  return  unto 
him.  To  bear  the  shame  of  this  folly,  to  be  deeply  sensible  of 
it,  and  to  live  in  a  constant  prospect  and  view  of  the  glory  of 
obedience  in  the  person  of  Christ,  with  a  sedulous  endeavour 
for  conformity  thereunto,  is  the  highest  attainment  of  our  wis¬ 
dom  in  this  world  ;  and  whosoever  is  otherwise  minded,  is  so 
at  his  own  utmost  peril. 


IN  THE  CONTRIVANCE  OF  THE  WORK  OF  REDEMPTION.  283 


7.  God  in  iiilinitG  wisdom  hath  by  this  means  secured  the 
whole  inheritance  of  this  life,  and  that  which  is  to  come  from 
a  second  forfeiture.  Whatever  God  will  bestow  on  the  child¬ 
ren  of  men,  he  grants  it  unto  them  in  the  way  of  an  inheritance. 
So  the  land  of  Canaan,  chosen  out  for  a  representative  of  spirit¬ 
ual  and  eternal  things,  was  granted  unto  Abraham  and  his  seed 
for  an  inheritance.  And  his  interest  in  the  promise  is  express¬ 
ed  by  being  heir  of  the  world.  All  the  things  of  this  life  that  are 
really  good  and  useful  unto  us,  do  belong  unto  this  inheritance. 
So  they  did  when  it  was  vested  in  xAdam.  All  things  of  grace  and 
glory  do  so  also.  And  the  whole  of  the  privilege  of  believers 
is,  that  they  are  heirs  of  salvation.  Hence  ‘godliness  hath  the 
promise  of  the  life  that  now  is,  and  of  that  which  is  to  come,’  1 
Tim.  iv.  8.  And  the  promise  is  only  of  the  inheritance.  This 
inheritance,  as  was  before  intimated,  was  lost  in  Adam,  and  for¬ 
feited  into  the  hand  of  the  great  Lord,  the  great  possessor  of 
heaven  and  earth.  In  his  sovereign  grace  and  goodness,  he  was 
pleased  again  to  restore  it,  as  unto  all  the  benefits  of  it,  unto  the 
former  tenants,  and  that  with  an  addition  of  grace,  and  a  more 
exceeding  weight  of  glory.  But  withal,  infinite  wisdom  pro¬ 
vides  that  a  second  forfeiture  shall  not  be  made  of  it.  Where¬ 
fore  the  grant  of  it  is  not  made  immediately  unto  any  of  those 
for  whose  use  and  benefit  it  is  prepared  and  granted.  They 
had  been  once  tried,  and  failed  in  their  trust,  unto  their  own 
eternal  beggary  and  ruin,  had  not  infinite  grace  interposed  for 
their  relief.  And  it  did  not  become  the  wisdom  and  glory  of 
God  to  make  a  second  grant  of  it,  which  might  be  frustrate  in 
like  manner.  Wherefore  he  would  not  commit  it  again  unto 
any  mere  creature  whatever  ;  nor  could  it  safely  have  been  so 
done  with  security  unto  his  glory.  For, 

1st,  It  was  too  great  a  trust,  even  the  whole  inheritance  of 
heaven  and  earth,  all  the  riches  of  grace  and  glory,  to  be  com¬ 
mitted  unto  any  one  of  them.  God  would  not  give  this  glory 
unto  any  one  creature.  If  it  be  said  it  was  first  committed  un¬ 
to  Adam,  and  therefore  to  have  it  again,  is  not  an  honour  above 
the  capacity  of  a  creature ;  I  say,  that  the  nature  of  the  inherit¬ 
ance  is  greatly  changed.  The  whole  of  what  was  entrusted 
with  Adam,  comes  exceedingly  short  of  what  God  hath  now  pre- 

36 


282  EVIDENCES  OP  DIVINE  WISDOM, 

pared  as  the  inheritance  of  the  church.  There  is  grace  in  it, 
and  glory  added  unto  it,  which  Adam  neither  had,  nor  could 
have  right  unto.  It  is  now  of  that  nature,  as  could  neither  be 
entrusted  with,  nor  communicated  by  any  mere  creature.  Be¬ 
sides,  he  that  hath  it,  is  the  object  of  the  faith  and  trust  of  the 
church,  nor  can  any  be  interested  in  any  part  of  this  inheritance, 
without  the  exercise  of  those  and  all  other  graces  on  him,  whose 
the  inheritance  is.  And  so  to  be  the  object  of  our  faith,  is  the 
prerogative  of  the  divine  nature  alone. 

2dly,  No  mere  creature  could  secure  this  inheritance,  that  it 
should  be  lost  no  more  ;  and  yet  if  it  were  so,  it  would  be  high¬ 
ly  derogatory  unto  the  glory  of  God.  For  two  things  were  re¬ 
quired  hereunto  :  (1.)  That  he  in  whom  this  trust  is  vested, 
should  be  in  himself  incapable  of  any  such  failure,  as  through 
which,  by  the  immutable  eternal  law  of  obedience  unto  God,  a 
forfeiture  of  it  should  be  made.  (2.)  That  he  undertake  for 
them  all  who  shall  be  heirs  of  salvation,  who  shall  enjoy  this 
inheritance,  that  none  of  them  should  lose  or  forfeit  their  own 
personal  interest  in  it,  or  the  terms  whereon  it  is  conveyed  and 
communicated  unto  them  ;  but  no  mere  creature  was  sufficient 
unto  these  ends.  For  no  one  of  them  in  and  by  himself,  in  the 
constitution  of  his  nature,  is  absolutely  free  from  falling  from  God 
himself.  They  may  receive,  the  angels  in  heaven,  and  the  glo¬ 
rified  saints  have  received,  such  a  confirmation  in  and  by  grace, 
as  that  they  shall  never  actually  apostatize  or  fall  from  God  ; 
but  this  they  have  not  from  themselves,  nor  the  principles  of 
their  own  nature,  which  is  necessary  unto  him  that  shall  receive 
this  trust.  For  so,  when  it  was  first  vested  in  Adam,  he  was 
left  to  preserve  it  by  the  innate  concreated  abilities  of  his  own 
nature.  And  as  unto  the  latter,  all  the  angels  in  heaven  can¬ 
not  undertake  to  secure  the  obedience  of  any  one  man,  so  as 
that  the  conveyance  of  the  inheritance  may  be  sure  unto  him. 
Wherefore,  with  respect  hereunto,  those  angels  themselves,  though 
the  most  holy  and  glorious  ofali  the  creatures  of  God,  have  no  great¬ 
er  trust  oi  interest,  than  to  1  be  ministering  spirits,  sent  forth  to 
minister  for  them  who  shall  Ve  heirs  of  salvation,’ Heb.  i.  14. 
So  unmeet  are  they  to  have  the  whole  inheritance  vested  in 
any  of  them. 


IS  THE  CONTRIVANCE  OF  THE  WORK  OP  REDEMPTION.  233 


But  all  this  infinite  wisdom  hath  provided  for  in  the  great 
1  mystery  of  godliness,  God  manifest  in  the  flesh  God  herein 
makes  his  only  Son  the  heir  of  all  things,  and  vests  the  whole 
inheritance  absolutely  in  him.  For  the  promise,  which  is  the 
court-roll  of  heaven,  the  only  external  means  and  record  of  its 
conveyance,  was  originally  made  unto  Christ  only.  ‘  God  said 
not,  And  unto  thy  seeds,  as  of  many,  blit  as  of  one,  and  to  thy 
seed,  which  seed  is  Christ,’  Gal.  iii.  16.  And  we  become  again 
heirs  of  God,  only  as  we  are  joint  heirs  with  Christ,  Rom.  viii. 
17.  that  is,  by  being  taken  into  a  participation  of  that  inherit¬ 
ance  which  is  vested  in  him  alone.  For  many  may  be  parta¬ 
kers  of  the  benefit  of  that,  whose  right  and  title  is  in  one  alone, 
when  it  is  conveyed  unto  him  for  their  use.  And  hereby  the 
ends  before- mentioned  are  fully  provided  for.  For, 

1.  He  who  is  thus  made  the  heir  of  all,  is  meet  to  be  entrust¬ 
ed  with  the  glory  of  it.  For  where  this  grant  is  solemnly  ex¬ 
pressed,  it  is  declared  that  he  is  the  4  brightness  of  the  Father’s 
glory,  and  the  express  image  of  his  person,’  Heb.  i.  2,  3  ;  and 
that  by  him  the  worlds  were  made.  He  alone  was  meet  to  be 
this  heir,  who  is  partaker  of  the  divine  nature,  and  by  whom 
all  things  were  created.  For  such  things  belong  unto  it,  as 
cannot  appertain  unto  any  other.  The  reader  may  consult,  if 
he  please,  our  exposition  of  that  place  of  the  Apostle. 

2.  Any  failure  in  his  own  person  was  absolutely  impossible. 
The  subsistence  of  the  human  nature  in  the  person  of  the  Son 
of  God,  rendered  the  least  sin  utterly  impossible  unto  him.  For 
all  the  moral  operations  of  that  nature  are  the  acts  of  the  per¬ 
son  of  the  Son  of  God.  And  hereby  not  only  is  the  inheritance 
secured,  but  also  an  assurance  that  it  is  so,  is  given  unto  all 
them  that  do  believe.  This  is  the  life  and  soul  of  all  gospel- 
comforts,  that  the  whole  inheritance  of  grace  and  glory  is  vest¬ 
ed  in  Christ,  where  it  can  never  suffer  loss  or  damage.  When 
we  are  sensible  of  the  want  of  grace,  should  we  go  unto  God, 
and  say,  4  Father  give  us  the  portion  of  goods  that  falls  unto 
us,’  as  the  prodigal  did,  we  should  quickly  consume  it,  and 
bring  ourselves  unto  the  utmost  misery,  as  he  did  also.  But 
in  Christ  the  whole  inheritance  is  secured  for  evermore. 

3.  He  is  able  to  preserve  all  those  who  shall  be  heirs  of  this 


284  EVIDENCES  OF  DIVINE  WISDOM, 

inheritance,  that  they  forfeit  not  their  own  personal  interest 
therein,  according  unto  the  terms  ot  the  covenant,  whereby  it 
is  made  over  to  them.  He  can,  and  will,  by  the  power  of  his 
grace,  preserve  them  all  unto  the  full  enjoyment  of  the  pur¬ 
chased  inheritance.  We  hold  our  title  by  the  road,  at  the  will 
of  the  Lord.  And  many  failures  we  are  liable  unto,  whereon 
we  are  in  misericordia  Domini,  and  are  subject  unto  amerce¬ 
ments.  But  yet,  the  whole  inheritance  being  granted  unto 
Christ,  is  eternally  secured  for  us  ;  and  we  are  by  his  grace  pre¬ 
served  from  such  offences  against  the  supreme  Lord,  or  com¬ 
mitting  any  such  wastes,  as  should  cast  us  out  of  our  possession. 
See  Psal.  lxxxix.  27 — 32.  Thus,  in  all  things  infinite  wisdom 
hath  provided,  that  no  second  forfeiture  should  be  made  of  the 
inheritance  of  grace  and  glory,  which,  as  it  would  have  been 
eternally  ruinous  unto  mankind,  so  it  was  inconsistent  with  the 
glory  and  honour  of  God. 

8.  The  wisdom  of  God  was  gloriously  exalted  in  the  righte¬ 
ous  destruction  of  Satan  and  his  interest,  by  the  incarnation  and 
mediation  of  the  Son  of  God.  He  had  prevailed  against  the 
first  way  of  the  manifestation  of  divine  glory  ;  and  therein  both 
pleased  and  prided  himself.  Nothing  could  give  such  satisfac¬ 
tion  unto  the  malicious  murderer,  as  the  breach  he  had  occa¬ 
sioned  between  God  and  man,  with  his  hopes  and  apprehen¬ 
sions  that  it  would  be  eternal.  He  had  no  other  thoughts,  but 
that  the  whole  race  of  mankind,  which  God  had  designed  unto 
the  enjoyment  of  himself,  should  be  everlastingly  ruined.  So 
he  had  satisfied  his  envy  against  man  in  his  eternal  destruction 
with  himself,  and  his  malice  against  God  in  depriving  him  of 
his  glory.  Hereon,  upon  the  distance  that  he  had  made  be¬ 
tween  God  and  man,  he  interposed  himself,  and  boasted  him¬ 
self  for  a  long  season,  as  the  god  of  this  world,  who  had  all 
power  over  it,  and  in  it.  It  belonged  unto  the  honour  of  the 
wisdom  of  God,  that  he  should  be  defeated  in  this  triumph. 
Neither  was  it  meet  that  this  should  be  done  by  a  mere  act  of 
sovereign  omnipotent  power.  For  he  would  yet  glory  in  his 
craft  and  the  success  of  it,  that  there  was  no  way  to  disappoint 
him,  but  by  crushing  him  with  power,  without  respect  unto 
righteousness,  or  demonstration  of  wisdom.  Wherefore  it  must 


IN  THE  CONTRIVANCE  OF  THE  WORK  OF  REDEMPTION.  285 


be  done  in  such  a  way,  as  wherein  he  might  see,  unto  his  eter¬ 
nal  shame  and  confusion,  all  his  arts  and  subtleties  defeated  by 
infinite  wisdom,  and  his  enterprise  overthrown  in  a  way  of  right 
and  equity.  The  remark  that  the  Holy  Ghost  puts  on  the  ser¬ 
pent,  which  was  his  instrument  in  drawing  man  unto  apostacy 
from  God  ;  namely,  that  he  was  subtle  above  all  the  beasts  of 
the  field,  is  only  to  intimate  wherein  Satan  designed  his  at¬ 
tempt,  and  from  whence  he  hoped  for  his  success.  It  was  not 
an  act  of  power  or  rage,  but  of  craft,  counsel,  subtlety,  and  de¬ 
ceit.  Herein  he  gloried  and  prided  himself;  wherefore  the 
way  to  disappoint  him  with  shame,  must  be  a  contrivance  of 
infinite  wisdom,  turning  all  his  artifices  into  mere  folly. 

This  work  of  God  with  respect  unto  him  is  expressed  in  the 
Scripture  two  ways  :  1st,  It  is  called  the  spoiling  of  him,  as  un¬ 
to  his  power,  and  the  prey  that  he  had  taken.  The  strong  man 
armed  was  to  be  bound,  and  his  goods  spoiled.  The  Lord 
Christ,  by  his  death,  ‘destroyed  him  that  bad  the  power  of death, 5 
that  is,  the  devil.  He  led  captivity  captive,  spoiling  principali¬ 
ties  and  powers,  triumphing  over  them  in  his  cross.  So  Abra¬ 
ham,  when  he  smote  the  kings,  not  only  delivered  Lot,  who 
was  their  captive,  but  also  took  all  their  spoils.  2dly,  It  is  ex¬ 
pressed  by  the  destruction  of  his  works.  ‘For  this  cause  was 
the  Son  of  God  manifested,  that  he  might  destroy  the  works' of 
the  devil.’  The  spoils  which  he  had  in  his  own  power  were  taken 
from  him,  and  the  works  which  he  had  erected,  in  the  minds  of 
men,  were  demolished.  The  web  which  he  had  wove  to  clothe 
himself  withal  as  the  god  of  this  world,  was  unravelled  to  the 
last  thread.  And  although  all  this  seems  to  represent  a  work 
of  power,  yet  was  it  indeed  an  effect  of  wisdom  and  righteous¬ 
ness  principally. 

For  the  power  which  Satan  had  over  mankind  was  in  itself 
unjust.  For,  (1.)  He  obtained  it  by  fraud  and  deceit.  ‘The 
serpent  beguiled  Eve.’  (2.)  He  possessed  it  with  injustice,  with 
respect  unto  God,  being  an  invader  of  his  right  and  possession. 
(3.)  He  used  and  exercised  it  with  malice,  tyranny,  and  rage  ;  so 
as  that  it  was  every  way  unjust,  both  in  its  foundation  and  ex¬ 
ecution.  With  respect  hereunto  he  was  justly  destroyed  by 
nunipotent  power,  which  puls  forth  itself  in  his  eternal  punish- 


286 


EVIDENCES  OF  DIVINE  WISDOM, 

merit.  But,  on  the  other  side,  mankind  did  suffer  justly  under 
his  power,  being  given  up  unto  it  in  the  righteous  judgment  of 
God.  For  one  may  suffer  justly  what  another  doth  unjustly 
inflict.  As  when  one  causelessly  strikes  an  innocent  man,  if  he 
strikes  him  again,  he  who  did  the  first  injury  suffereth  justly, 
but  the  other  doth  unjustly  in  revenging  himself.  Where¬ 
fore,  as  man  was  given  up  unto  him  in  a  way  of  punishment, 
he  was  a  lawful  captive,  and  was  not  to  be  delivered,  but  in  a 
way  of  justice.  And  this  was  done  in  a  way  that  Satan  never 
thought  of.  For  by  the  obedience  and  sufferings  of  the  Son  of 
God  incarnate,  there  was  full  satisfaction  made  unto  the  justice  of 
God  for  the  sins  of  man,  a  reparation  of  his  glory,  and  an  exal¬ 
tation  of  the  honour  of  his  holiness,  with  all  the  other  proper¬ 
ties  of  his  nature,  as  also  of  his  law,  out-balancing  all  the  dimi¬ 
nution  of  it  by  the  first  apostacy  of  mankind,  as  hath  been  de¬ 
clared.  Immediately  hereon  all  the  charms  of  Satan  were  dis¬ 
solved  ;  all  his  chains  loosed  ;  his  darkness  that  he  had  brought 
on  the  creation  dispelled  ;  his  whole  plot  and  design  defeated  ; 
whereon  he  saw  himself,  and  was  exposed  unto  all  the  holy  an¬ 
gels  of  heaven,  in  all  the  counsels,  craft,  and  power  he  had 
boasted  of,  to  be  nothing  but  a  congeries ,  a  mass  of  darkness, 
malice,  folly,  im potency,  and  rage.  Hereon  did  Satan  make  an 
entrance  into  one  of  the  principal  parts  of  his  eternal  torments, 
in  that  furious  self-maceration  which  he  is  given  up  unto  on 
the  consideration  of  his  defeat  and  disappointment.  Absolute 
power  he  always  feared,  and  what  it  would  produce  ;  for  he  be¬ 
lieves  that,  and  trembles  :  but  against  any  other  way  he  thought 
he  had  secured  himself.  It  lieth  plain  to  every  understanding, 
what  shame,  confusion,  and  self-revenge,  the  proud  apostate 
was  cast  into  upon  this  holy  righteous  disappointment  of  his 
design  ;  whereas  he  had  always  promised  himself  to  carry  his 
cause,  or  at  least  to  put  God  to  act  in  the  destruction  ol  his  do¬ 
minion,  by  mere  omnipotent  power,  without  regard  unto  any 
other  properties  of  his  nature.  To  find  that  which  he  contriv¬ 
ed  for  the  destruction  of  the  glory  of  God,  the  disappointment 
of  his  ends  in  the  creation  of  all  things,  and  the  eternal  ruin  of 
mankind,  to  issue  in  a  more  glorious  exaltation  of  the  holy  pro¬ 
perties  of  the  divine  nature,  and  an  unspeakable  augmentation 


IN  THE  CONTRIVANCE  OF  THE  WORK  OF  REDEMPTION.  287 


of  blessedness  unto  mankind  itself,  is  the  highest  a ggravat ion  of 
his  eternal  torments.  This  was  a  work  every  way  becoming 
the  infinite  wisdom  of  God. 

9.  Whereas  there  are  three  distinct  persons  in  the  holy  Tri¬ 
nity  ;  it  became  the  wisdom  of  God,  that  the  Son,  the  second 
person,  should  undertake  this  work,  and  be  incarnate.  I  shall 
but  sparingly  touch  on  this  glorious  mystery.  For,  as  unto  the 
reason  of  it,  it  is  absolutely  resolved  into  the  infinite  wisdom 
and  sovereign  counsel  of  the  divine  will.  And  all  such  things 
are  the  objects  of  an  holy  admiration,  not  curiously  to  be  in¬ 
quired  into.  To  intrude  ourselves  into  the  things  which  we 
have  not  seen  ;  that  is,  which  are  not  revealed  in  those  concern¬ 
ments  of  them  which  are  not  revealed,  is  not  unto  the  advan¬ 
tage  of  faith  in  our  edification.  But  as  unto  what  is  declared 
of  them,  either  immediately  and  directly,  or  by  their  rela¬ 
tion  unto  other  known  truths,  we  may  meditate  on  them 
unto  the  improvement  of  faith  and  love  towards  God.  And 
some  things  are  thus  evident  unto  us  in  this  mystery. 

1.  We  had  by  sin  lost  the  image  of  God,  and  thereby  all  gra¬ 
cious  acceptance  with  him,  all  interest  in  his  love  and  favour, 
in  our  recovery,  as  we  have  declared  ;  this  image  is  again  to 
be  restored  unto  us,  or  we  are  to  be  renewed  into  the  likeness 
of  God.  And  there  was  a  condecency  unto  divine  wisdom, 
that  this  work  should  in  a  peculiar  manner  be  effected  by  him, 
who  is  the  essential  image  of  God,  that  is,  the  Father.  This, 
as  we  have  formerly  shewed,  was  the  person  of  the  Son  ;  receiv¬ 
ing  his  personal  subsistence,  and  therewithal  the  divine  nature, 
withal  its  essential  properties  from  the  Father,  by  eternal  gene¬ 
ration,  he  was  thereon  the  express  image  of  his  person,  and  the 
brightness  of  his  glory.  Whatever  is  in  the  person  of  the  Fa¬ 
ther,  is  in  the  person  of  the  Son  ;  and  being  all  received  from 
the  Father,  he  is  his  essential  image.  And  one  end  of  his  in¬ 
carnation  was,  that  he  might  be  the  representative  image  of  God 
unto  us.  Whereas,  therefore,  in  the  work  of  our  recovery,  the 
image  of  God  should  be  restored  in  us,  there  was  a  condecen- 
cy  that  it  should  be  done  by  him,  who  was  the  essential  image 
of  God.  For  it  consists  in  the  communication  of  the  effects 


233 


EVIDENCES  OF  DIVINE  WISDOM, 

and  likeness  of  the  same  image  unto  us,  which  was  essentially 
in  himself. 

2.  We  were  by  nature  the  sons  of  God  :  we  stood  in  rela¬ 
tion  of  sons  unto  him  by  virtue  of  our  creation,  the  communi¬ 
cation  of  his  image  and  likeness,  with  the  preparation  of  an 
inheritance  for  us.  On  the  same  accounts,  the  angels  are  fre¬ 
quently  called  the  sons  of  God.  This  title,  this  relation  unto 
God,  we  utterly  lost  by  sin,  becoming  aliens  ironi  him,  and 
enemies  unto  him.  Without  a  recovery  into  this  estate,  we 
cannot  be  restored,  nor  brought  unto  the  enjoyment  of  God  ; 
and  this  cannot  be  done  but  by  adoption.  Now  it  seems  con¬ 
venient  unto  divine  wisdom,  that  he  should  recover  our  son- 
ship  by  adoption,  who  was  himself  the  essential  and  eternal 
Son  of  God. 

3.  The  sum  of  what  we  can  comprehend  in  this  great  mys¬ 

tery,  ariseth  from  the  consideration  of  the  order  of  the  holy 
persons  of  the  blessed  Trinity,  in  their  operations.  For  their 
order  herein  doth  follow  that  of  their  subsistence.  Unto  this 
great  work  there  are  peculiarly  required,  authority,  love  and 
power,  all  directed  by  infinite  wisdom.  These  originally  re¬ 
side  in  the  person  of  the  Father,  and  the  acting  of  them  in  this 
matter  is  constantly  ascribed  unto  him.  He  sent  the  Son,  as 
he  gives  the  Spirit,  by  an  act  of  sovereign  authority.  And  he 
sent  the  Son  from  his  eternal  love  :  he  loved  the  world,  and 
sent  his  Son  to  die.  This  is  constantly  assigned  to  be  the 
effect  of  the  love  and  grace  of  the  Father.  And  he  wrought 
in  Christ,  and  he  works  in  us,  with  respect  unto  the  end  of  this 
mystery,  with  the  ‘  exceeding  greatness  of  his  power/  Eph.  i. 
18.  The  Son,  who  is  the  second  person  in  the  order  of  sub¬ 
sistence,  in  the  order  of  operation,  puts  the  whole  authority, 
love  and  power  of  the  Father  in  execution.  The  order  of  sub¬ 
sistence  and  operation  thereon,  is  expressly  declared  by  the 
Apostle,  1  Cor.  viii.  6.  1  Unto  us  there  is  but  one  God  the  Fa¬ 

ther,  of  whom  are  all  things,  and  we  in  him :  and  one  Lord 
Jesus  Christ,  by  whom  are  all  things,  and  we  by  him.’  The 
Father  is  the  original  fountain  and  spring  from  whom,  whose 
original  authority,  love,  goodness,  and  power,  are  all  these 
things.  That  expression  of  from  him,  peculiarly  denotes  the 


/ 


IN  THE  CONTRIVANCE  OF  THE  WORK  OF  REDEMPTION.  289 


eternal  original  of  all  things.  But  how  are  this  authority, 
goodness,  love,  and  power  in  the  Father,  whence  all  these 
things  spring  and  arise,  made  effectual  ?  how  are  their  effects 
wrought  out  and  accomplished?  There  is  one  Lord,  even 
Jesus  Christ,  a  distinct  person  from  the  Father,  by  whom  are 
all  things.  He  works  in  the  order  of  his  subsistence,  to  exe¬ 
cute,  work,  and  accomplish  all  that  originally  proceedeth  from 
the  Father.  By  the  holy  Spirit,  who  is  the  third  person  in  or¬ 
der  of  subsistence,  there  is  made  a  perfecting  application  of  the 
whole,  unto  all  its  proper  ends. 

Wherefore  this  work  of  our  redemption  and  recovery,  being 
the  especial  effect  of  the  authority,  love,  and  power  of  the  Father, 
it  was  to  be  executed  in  and  by  the  person  of  the  Son  :  as  the 
application  of  it  unto  us  is  made  by  the  Holy  Ghost.  Hence 
it  became  not  the  person  of  the  Father  to  assume  our  nature  : 
it  belonged  not  thereunto  in  the  order  of  subsistence  and  ope¬ 
ration  in  the  blessed  Trinity.  The  authority,  love,  and  pow¬ 
er,  whence  the  whole  work  proceeded,  were  his  in  a  peculiar 
manner.  But  the  execution  of  what  infinite  wisdom  designed 
in  them  and  by  them,  belonged  unto  another.  Nor  did  this 
belong  unto  the  person  of  the  Holy  Spirit,  who,  in  order  of 
divine  operation,  following  that  of  his  subsistence,  was  to  per¬ 
fect  the  whole  work,  in  making  application  of  it  unto  the 
church  when  it  was  wrought.  Wherefore  it  was  every  way 
suited  unto  divine  wisdom,  unto  the  order  of  the  holy  persons 
in  their  subsistence  and  operation,  that  this  work  should  be  un¬ 
dertaken  and  accomplished  in  the  person  of  the  Son.  What  is 
farther  must  be  referred  unto  another  world. 

These  are  some  few  of  those  things  wherein  the  infinite 
wisdom  of  God  in  this  holy  contrivance  giveth  forth  some 
rays  of  itself  into  enlightened  minds,  and  truly  humbled  souls. 
But  how  little  a  portion  of  it  is  heard  by  us?  How  weak, 
how  low  are  our  conceptions  about  it?  We  cannot  herein 
find  out  the  Almighty  unto  perfection.  No  small  part  of  the 
glory  of  heaven  will  consist  in  that  comprehension  which  we 
shall  have  of  the  mystery  of  the  wisdom,  love,  and  grace  of 
God  herein.  Howbeit,  we  are  with  all  diligence  to  inquire 
into  it,  whilst  we  are  here  in  the  way.  It  is  the  very  centre 

37 


290 


EVIDENCES  OF  DIVINE  WISDOM, 


of  all  glorious  evangelical  truths ;  not  one  of  them  can  be 
understood,  believed,  or  improved  as  they  ought,  without  a 
due  comprehension  of  their  relation  hereunto  ;  as  we  have 
shewed  before.  This  is  that  which  the  prophets  of  old  inquir¬ 
ed  into,  and  after,  with  all  diligence,  even  the  mystery  of  God 
manifest  in  the  flesh,  with  the  glory  that  ensued  thereon,  1 
Pet.  i.  11.  Yet  had  they  not  that  light  to  discern  it  by  which 
we  have.  The  least  in  the  kingdom  of  God,  as  to  the  know¬ 
ledge  of  this  mystery,  may  be  above  the  greatest  of  them.  And 
ought  we  not  to  fear,  least  our  sloth  under  the  beams  of  the 
sun  should  be  condemned  by  their  diligence  in  the  twilight  ? 
This  the  angels  bow  down  to  look  into,  although  their  con¬ 
cerns  therein  were  not  equal  to  ours.  But  angels  are  angels, 
and  prophets  were  prophets  ;  we  are  a  generation  of  poor  sin¬ 
ful  men,  who  are  little  concerned  in  the  glory  of  God  or  our 
own  duty. 

Is  it  not  much  to  be  lamented,  that  many  Christians  content 
themselves  with  a  very  superficial  knowledge  of  these  things  ? 
How  are  the  studies,  the  abilities,  the  time  and  diligence  of 
many  excellent  persons  engaged  in,  and  laid  out  about  the 
works  of  nature,  and  the  effects  of  divine  wisdom  and  power 
in  them,  by  whom  any  endeavour  to  inquire  into  this  glorious 
mystery  is  neglected,  if  not  despised  ?  Alas,  the  light  of  divine 
wisdom  in  the  greatest  works  of  nature,  holds  not  the  propor¬ 
tion  of  the  meanest  star  unto  the  sun  in  its  full  strength,  unto 
that  glory  of  it  which  shines  in  this  mystery  of  God  manifest 
in  the  flesh,  and  the  work  accomplished  thereby.  A  little  time 
shall  put  an  end  unto  the  whole  subject  of  their  inquiries,  with 
all  the  concernment  of  God  and  man  in  them  for  evermore. 
This  alone  is  that  which  fills  up  eternity,  and  which,  although 
it  be  now  with  some  as  nothing,  yet  will  shortly  be  all. 

Is  it  not  much  more  to  be  lamented,  that  many  who  are 
called  Christians,  do  even  despise  these  mysteries.  Some  op¬ 
pose  them  directly  with  pernicious  heresies  about  the  person 
of  Christ,  denying  his  divine  nature,  or  the  personal  union  of 
his  two  natures,  whereby  the  whole  mystery  of  infinite  wisdom 
is  evacuated  and  rejected.  And  some  there  are  who  though 
they  do  not  deny  the  truth  of  this  mystery,  yet  they  both  rde- 


IN  THE  CONTRIVANCE  OP  THE  WORK  OF  REDEMPTION.  291 


spise  and  reproach  such  as  with  any  diligence  endeavour  to  in¬ 
quire  into  it.  I  shall  add  the  words  used  on  a  like  occasion 
unto  them  who  sincerely  believe  the  mysteries  of  the  gospel. 

4  But  ye,  beloved,  building  up  yourselves  in  your  most  holy 
faith,  praying  in  the  Holy  Ghost,  keep  yourselves  in  the  love 
of  God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ,  unto 
eternal  life.’  And  the  due  contemplation  of  this  mystery  will 
certainly  be  attended  with  many  spiritual  advantages. 

(1.)  It  will  bring  in  stedfastness  in  believing  as  unto  the  es¬ 
pecial  concerns  of  our  own  souls  ;  so  as  to  give  unto  God  the 
glory  that  is  his  due  thereon.  This  is  the  work,  these  are  the 
ends  of  faith,  Rom.  v.  1 — 5.  We  see  how  many  Christians 
who  are  sincere  believers,  yet  fluctuate  in  their  minds  with 
great  uncertainties  as  unto  their  own  state  and  condition.  The 
principal  reason  of  it  is,  because  they  are  unskilful  in  the  word 
of  righteousness,  and  so  are  babes  in  a  weak  condition,  as  the 
Apostle  speaks,  Heb.  v.  13.  This  is  the  way  of  spiritual  peace. 
When  the  soul  of  a  believer  is  able  to  take  a  view  of  the  glory 
of  the  wisdom  of  God,  exalting  all  the  other  holy  properties  of 
his  nature  in  this  great  mystery  unto  our  salvation,  it  will  ob¬ 
viate  all  fears,  remove  all  objections,  and  be  a  means  of  bringing 
in  assured  peace  into  the  mind  ;  which,  without  a  due  compre¬ 
hension  of  it,  will  never  be  attained. 

(2.)  The  acting  of  faith  hereon,  is  that  which  is  accompanied 
with  its  great  power  to  change  and  transform  the  soul  into  the 
image  and  likeness  of  Christ.  So  is  it  expressed  by  the  Apos¬ 
tle,  2  Cor.  iii.  18.  1  We  all  with  open  face,  beholding  as  in  a 

glass,  the  glory  of  the  Lord,  are  changed  into  the  same  image 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord.’  We  all 
beholding,  not  taking  a  transient  glance  of  these  things,  but 
diligently  inspecting  them,  as  those  do  who  through  a  glass  de¬ 
sign  a  steady  view  of  things  at  a  distance.  That  which  we  are 
thus  to  behold  by  the  continued  acting  of  faith  in  holy  contem¬ 
plation,  is  the  4  glory  of  the  Lord  in  the  face  of  Jesus  Christ,’  as 
it  is  expressed,  chap.  iv.  6.  which  is  nothing  but  that  mystery 
of  godliness,  in  whose  explanation  we  have  been  engaged.  And 
what  is  the  effect  of  the  steady  contemplation  of  this  mystery 
by  faith  ?  We  are  changed,  made  quite  other  creatures  than 


292 


EVIDENCES  OF  DIVINE  WISDOM,  &C. 


we  were,  cast  into  the  form,  figure,  and  image  of  Jesus  Christ, 
the  great  design  of  all  believers  in  this  world.  Would  we  then 
be  like  unto  Christ  ?  Would  we  bear  the  image  of  the  heaven¬ 
ly,  as  we  have  borne  the  image  of  the  earthly?  Is  nothing  so 
detestable  unto  us  as  the  deformed  image  of  the  old  man,  in  all 
the  lusts  of  the  mind  and  of  the  flesh  ?  Is  nothing  so  amiable 
and  desirable  as  the  image  of  Christ,  and  the  representation  of 
God  in  him?  This  is  the  way,  this  is  the  means  of  attaining 
the  end  which  we  aim  at. 

(3.)  Abounding  in  this  duty  is  the  most  effectual  means  of 
freeing  us,  in  particular,  from  the  shame  and  bane  of  profession 
in  earthly  mindedness.  There  is  nothing  so  unbecoming  a 
Christian,  as  to  have  his  mind  always  exercised  about,  always 
filled  with  thoughts  of  earthly  things.  And  according  as  men’s 
thoughts  are  exercised  about  them,  their  affections  are  increas¬ 
ed  and  inflamed  towards  them.  These  things  mutually  pro¬ 
mote  one  another,  and  there  is  a  kind  of  circulation  in  them. 
Multiplied  thoughts  inflame  affections,  and  inflamed  affections 
increase  the  number  of  thoughts  concerning  them.  Nothing 
is  more  repugnant  unto  the  whole  life  of  faith,  nothing  more 
obstructive  unto  the  exercise  of  all  grace,  than  a  prevalency  of 
this  frame  of  mind.  And  at  this  season,  in  an  especial  man¬ 
ner,  it  is  visibly  preying  on  the  vitals  of  religion.  To  abound 
in  the  contemplation  of  this  mystery,  and  in  the  exercise  of 
faith  about  it,  as  it  is  diametrically  opposed  unto  this  frame,  so  it 
will  gradually  cast  it  out  of  the  soul.  And  without  this,  we  shall 
labour  in  the  fire  for  deliverance  from  this  pernicious  evil. 

(4.)  And  hereby  are  we  prepared  for  the  enjoyment  of  glory 
above.  No  small  part  of  that  glory  consists  in  the  eternal  con¬ 
templation  and  adoration  of  the  wisdom,  goodness,  love,  and 
power  of  God  in  this  mystery  and  the  effects  of  it,  as  shall  af¬ 
terwards  be  declared.  And  how  can  we  be  better  or  otherwise 
prepared  for  it,  but  by  the  implanting  a  sense  of  it  on  our 
minds  by  sedulous  contemplation  while  we  are  in  this  world. 
God  will  not  take  us  into  heaven,  into  the  vision  and  posses¬ 
sion  of  heavenly  glory,  with  our  heads  and  hearts  reeking  with 
the  thoughts  and  affections  of  earthly  things.  He  hath  ap¬ 
pointed  means  to  make  us  meet  for  the  inheritance  of  the  saint3 


THE  NATURE  OF  THE  PERSON  OF  CHRIST,  &C.  293 

in  light,  before  he  will  bring  us  unto  the  enjoyment  of  it.  And 
this  is  the  principal  way  whereby  he  doth  it.  For  whereby  it 
is  that  we  are  ‘  changed  into  the  image  of  Christ,  from  glory  to 
glory,’  and  make  the  nearest  approaches  unto  the  eternal  fulness 
of  it. 


CHAP.  XVIII. 

THE  NxlTURE  OF  THE  PERSON  OF  CHRIST,  AND  THE  HY- 
POST ATICAL  UNION  OF  HIS  NATURES  DECLARED. 

The  nature  or  constitution  of  the  person  of  Christ  hath  been 
commonly  spoken  unto,  and  treated  of  in  the  writings  both  of 
the  ancient  and  modern  divines.  It  is  not  my  purpose,  in  this 
discourse,  to  handle  any  thing  that  hath  been  so  fully  already 
declared  by  others.  Howbeit,  to  speak  something  of  it  in  this 
place,  is  necessary  unto  the  present  work  ;  and  I  shall  do  it,  in 
answer  unto  a  double  end  or  design. 

I.  To  help  those  that  believe,  in  the  regulation  of  their 
thoughts,  about  this  divine  person,  so  far  as  the  Scripture  go- 
eth  before  us.  It  is  of  great  importance  unto  our  souls,  that  we 
have  right  conceptions  concerning  him  ;  not  only  in  general, 
and  in  opposition  unto  the  pernicious  heresies  of  them,  by  whom 
his  divine  person,  or  either  of  his  natures,  are  denied  ;  but  also 
in  those  especial  instances,  wherein  it  is  the  most  ineffable  ef¬ 
fect  of  divine  wisdom  and  grace.  For  although  the  knowledge 
of  him  mentioned  in  the  gospel,  be  not  confined  merely  unto 
his  person,  in  the  constitution  thereof,  but  extends  itself  unto 
the  whole  work  of  his  mediation,  with  the  design  of  God’s  love 
and  grace  therein,  and  our  own  duty  thereon  ;  yet  is  this 
knowledge  of  his  person  the  foundation  of  all  the  rest,  wherein 
if  we  mistake  or  fail,  our  whole  building  in  the  other  parts  of 
the  knowledge  of  him  will  fall  unto  the  ground.  And,  although 
the  saving  knowledge  of  him  is  not  to  be  obtained  without  es- 


294  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  AND  THE 

pecial  divine  revelation,  Matth.  xvi.  17.  or  saving  illumina¬ 
tion,  1  John  v.  20.  nor  can  we  know  him  perfectly,  until  we 
come  where  he  is,  to  behold  his  glory,  1  John  xvii.  24.  yet  are 
instructions  from  the  Scripture  of  use,  to  lead  us  into  those  far¬ 
ther  degrees  of  the  knowledge  of  him,  which  are  attainable  in 
this  life. 

2.  To  manifest  in  particular,  how  inefFably  distinct  the  rela¬ 
tion  between  the  Son  of  God  and  the  man  Christ  Jesus,  is,  from 
all  that  relation  and  union  which  may  be  between  God  and  be¬ 
lievers,  or  between  God  and  any  other  creature.  The  want  of 
a  true  understanding  hereof,  is  the  fundamental  error  of  many 
in  our  days.  We  shall  manifest  thereupon,  how  £  it  pleased 
the  Father,  that  in  him  should  all  fulness  dwell  so,  that  in  all 
things,  che  might  have  the  pre-eminence,’  Col.  i.  18,  19.  And  I 
shall  herein  wholly  avoid  the  curious  inquiries,  bold  conjec¬ 
tures,  and  unwarrantable  determinations  of  the  schoolmen  and 
some  others.  For  many  of  them  designing  to  explicate  this 
mystery,  by  exceeding  the  bounds  of  Scripture-light  and  sacred 
sobriety,  have  obscured  it.  Endeavouring  to  render  all  things 
plain  unto  reason,  they  have  expressed  many  things  unsound 
as  unto  faith,  and  fallen  into  manifold  contradictions  among 
themselves.  Hence  Aquinas  affirms,  that  three  of  the  ways 
of  declaring  the  hypostatical  union,  which  are  proposed  by 
the  master  of  the  sentences,  are  so  far  from  probable  opinions, 
that  they  are  down  right  heresies.  I  shall  therefore  confine 
myself,  in  the  explication  of  this  mystery,  unto  the  propositions 
of  divine  revelation,  with  the  just  and  necessary  expositions  of 
them. 

What  the  Scripture  represents  of  the  wisdom  of  God  in  this 
great  work,  may  be  reduced  unto  these  four  heads  :  (1.)  The 
assumption  of  our  nature  into  personal  subsistence  with  the  Son 
of  God.  (2.)  The  union  of  the  two  natures  in  that  single  per¬ 
son,  which  is  consequential  thereon.  (3.)  The  mutual  com¬ 
munication  of  those  distinct  natures,  the  divine  and  human,  by 
virtue  of  that  union.  (4.)  The  enunciations  or  predications 
concerning  the  person  of  Christ,  which  follow  on  that  union 
and  communication. 

The  first  thing  in  the  divine  constitution  of  the  person  of 


HYPOSTATICAL  UNION  OF  HIS  NATURES  DECLARED.  295 


Christ,  as  God  and  man,  is  assumption.  That  ineffable  divine 
act  I  intend,  whereby  the  person  of  the  Son  of  God  assumed 
our  nature,  or  took  it  into  a  personal  subsistence  with  himself. 
This  the  Scripture  expresseth  sometimes  actively,  with  respect 
unto  the  divine  nature,  acting  in  the  person  of  the  Son,  the  na¬ 
ture  assuming;  sometimes  passively,  with  respect  unto  the  hu¬ 
man  nature,  the  nature  assumed.  The  first  it  doth,  Heb.  ii.  14, 
16.  1  Forasmuch  as  the  children  are  partakers  of  flesh  and 

blood,  he  also  himself  likewise  took  part  of  the  same  :  for  verily 
he  took  not  on  him  the  nature  of  angels ;  but  he  took  on  him 
the  seed  of  Abraham.’  Phil.  ii.  6,  7.  1  Being  in  the  form  of 

God,  he  took  on  him  the  form  of  a  servant;’  and  in  sundry 
other  places.  The  assumption,  the  taking  of  our  human  na¬ 
ture  to  be  his  own,  by  an  ineffable  act  of  his  power  and  grace, 
is  here  clearly  expressed.  And  to  take  it  to  be  his  own,  his 
own  nature,  can  be  no  otherwise,  but  by  giving  it  a  subsistence 
in  his  own  person  ;  otherwise  his  own  nature  it  is  not,  nor  can 
be.  Hence  God  is  said  to  ‘purchase  his  church  with  his  own 
blood,’  Acts  xx.  28.  That  relation  and  denomination  of  his 
own,  is  from  the  single  person  of  him  whose  it  is.  The  latter 
is  declared,  John  i.  14.  ‘  The  Word  was  made  flesh.’  Rom. 

viii.  3.  ‘  God  sent  his  own  Son  in  the  likeness  of  sinful  flesh/ 

Gal.  iv.  4.  1  Made  of  a  woman,  made  under  the  law/  Rom. 

i.  3.  ‘  Made  of  the  seed  of  David  according  to  the  flesh.’  The 

eternal  Word,  the  Son  of  God,  was  not  made  flesh,  not  made  of 
a  woman,  nor  of  the  seed  of  David,  by  the  conversion  of  his  sub¬ 
stance  or  nature  into  flesh  ;  which  implies  a  contradiction,  and 
besides  is  absolutely  destructive  of  the  divine  nature.  He  could 
no  otherwise,  therefore,  be  made  flesh,  or  made  of  a  woman, 
but  in  that  our  nature  was  made  his,  by  his  assuming  of  it  to  be 
his  own.  The  same  person  who  before  was  not  flesh,  was  not 
man,  was  made  flesh  as  man,  in  that  he  took  our  human  nature 
to  be  his  own. 

1.  This  ineffable  act  is  the  foundation  of  the  divine  relation 
between  the  Son  of  God,  and  the  man  Christ  Jesus.  We  can 
only  adore  the  mysterious  nature  of  it ;  c  great  is  this  mystery 
of  godliness/  Yet  may  we  observe  sundry  things  to  direct  us 
in  that  duty. 


296  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  AND  THE 

(1.)  As  unto  original  efficiency,  it  was  the  act  of  the  divine 
nature,  and  so  consequently  of  the  Father,  Son,  and  Spirit. 
For  so  are  all  outward  acts  of  God,  the  divine  nature  being  the 
immediate  principle  of  all  such  operations.  The  wisdom,  pow¬ 
er,  grace,  and  goodness  exerted  therein,  are  essential  properties 
of  the  divine  nature.  Wherefore  the  acting  of  them  originally 
belongs  equally  unto  each  person  equally  participant  of  that 
nature. 

(2.)  As  unto  authoritative  designation,  it  was  the  act  of  the 
Father.  Hence  is  he  said  to  1  send  his  Son  in  the  likeness  of 
sinful  flesh,’  Rom.  viii.  3.  Gal.  iv.  4. 

(3.)  As  unto  the  formation  of  the  human  nature,  it  was  the 
peculiar  act  of  the  Spirit,  Luke  i.  35. 

(4.)  As  unto  the  term  of  the  assumption,  or  the  taking  of  our 
nature  unto  himself,  it  was  the  peculiar  act  of  the  person  of  the 
Son.  Herein,  as  Damascen  observes,  the  other  persons  had  no 
concurrence,  but  only  by  counsel  and  approbation. 

2.  This  assumption  was  the  only  immediate  act  of  the  divine 
nature  on  the  human  in  the  person  of  the  Son.  All  those  that 
follow  in  subsistence,  sustentation,  with  all  others  that  are 
communicative,  do  ensue  thereon. 

3.  This  assumption  and  the  hypostatical  union,  are  distinct 
and  different  in  the  formal  reason  of  them.  (1.)  Assumption  is 
the  immediate  act  of  the  divine  nature  in  the  person  of  the  Son 
on  the  human  ;  union  is  mediate,  by  virtue  of  that  assumption. 
(2.)  Assumption  is  unto  personality  ;  it  is  that  act  whereby  the 
Son  of  God  and  our  nature  became  one  person.  Union  is  an 
act  or  relation  of  the  natures  subsisting  in  that  one  person.  (3.) 
Assumption  respects  the  acting  of  the  divine,  and  the  passion 
of  the  human  nature  ;  the  one  assumeth,  and  the  other  is  as¬ 
sumed.  Union  respects  the  mutual  relation  of  the  natures  unto 
each  other.  Hence  the  divine  nature  may  be  said  to  be  united 
unto  the  human,  as  well  as  the  human  unto  the  divine  ;  but 
the  divine  nature  cannot  be  said  to  be  assumed,  as  the  human 
is.  Wherefore  assumption  denotes  the  acting  of  the  one  nature, 
and  the  passion  of  the  other ;  union,  the  mutual  relation  that 
is  between  them  both. 

These  things  may  be  safely  affirmed,  and  ought  to  be  firmly 


II Y  POST  AT  I C  AL  UNION  OB'  HIS  NATURES  DECLARED.  29  7 


believed,  as  the  sense  of  the  Holy  Ghost  in  those  expressions ; 

‘  He  took  on  him  the  seed  of  Abraham  :  He  took  on  him  the 
form  of  a  servant and  the  like.  And  who  can  conceive  the 
condescension  of  divine  goodness,  or  the  actings  of  divine  wis¬ 
dom  and  power  therein  ! 

2.  That  which  followeth  hereon  is  the  union  of  the  two  na¬ 
tures  in  the  same  person,  or  the  hypostatical  union.  This  is 
included  and  asserted  in  a  multitude  of  divine  testimonies,  Isa. 
vii.  14.  ‘Behold  a  virgin  shall  conceive  and  bear  a  son,  and 
shall  call  his  name  Immanuel,’  as  Matth.  i.  23.  He  who  was 
conceived  and  born  of  the  virgin  was  Immanuel,  or  God  with 
us;  that  is,  God  manifest  in  the  flesh,  by  the  union  of  his  na¬ 
tures  in  the  same  person  ;  Isa.  ix.  6.  ‘  To  11s  a  child  is  born, 

to  us  a  Son  is  given,  and  his  name  shall  be  called,  Wonder¬ 
ful,  Counsellor,  the  mighty  God,  the  everlasting  Father,  the 
Prince  of  peace.’  That  the  same  person  should  be  the  mighty 
God,  and  a  child  born,  is  neither  conceivable,  nor  possible,  nor 
can  be  true,  but  by  the  union  of  the  divine  and  human  natures 
in  the  same  person.  So  he  said  of  himself,  1  Before  Abraham 
was,  I  am,’  John  viii.  58.  That  he,  the  same  person  who  then 
spake  unto  the  Jews,  and  as  a  man  was  little  more  than  thir¬ 
ty  years  of  age,  should  also  be  before  Abraham,  undeniably 
confirms  the  union  of  another  nature  in  the  same  person,  with 
that  wherein  he  spake  those  words,  and  without  which  they 
could  not  be  true.  He  had  not  only  another  nature,  which 
did  exist  before  Abraham,  but  the  same  individual  person,  who 
then  spake  in  the  human  nature,  did  then  exist.  See  to  the 
same  purpose,  John  i.  14.  x4cts  xx.  28.  Rom.  ix.  5.  Col.  ii.  9.  1 
John  iii.  16. 

This  union  the  ancient  church  affirmed  to  be  made  drpsirrws, 
without  any  change  in  the  person  of  the  Son  of  God,  which  the 
divine  nature  is  not  subject  unto  ;  dSiapsroj^  with  a  distinction  of 
natures,  but  without  any  division  ofthem  by  separate  subsisten¬ 
ces  J  ucrvyxVTCOS,  without  mixture  or  confusion  ;  dXopi-us,  without 
separation  or  distance.  And  mruoias,  substantially,  because  it 
was  of  two  substances  or  essences  in  the  same  person,  in  oppo¬ 
sition  unto  all  accidental  union,  as  the  fulness  of  the  Godhead 
dwelt  in  him  bodily. 


38 


298  THE  NATUTE  OF  THE  PERSON  OF  CHRIST,  AND  THE 

These  expressions  were  found  out  and  used  by  the  ancient 
church,  to  prevent  the  fraud  of  those  who  corrupted  the  doc¬ 
trine  of  the  person  of  Christ,  and  (as  all  of  that  sort  ever  did, 
and  yet  continue  so  to  do)  obscured  their  pernicious  sentiments 
under  ambiguous  expressions.  And  they  also  made  use  of  sun¬ 
dry  terms  which  they  judged  significant  of  this  great  myste¬ 
ry,  or  the  incarnation  of  the  Son  ot  God.  Such  a  1’e  evaapKcoois, 
incarnation,  cvffcjf/iarwtrts'  imbodying,  ivavOpconriffis,  inhumation,  fi  Sec-ro- 

riKr)  enSrjma,  ku'l  tt apuaia,  fj  GiKOVopta,  to  tile  Same  purpose,  i ?  tua.  aapKOS  bpi\(a, 

his  conversation  in  or  by  the  flesh,  h  Sia  dvdpcjtroTrjTOS  (pavLpoxnf,  hlS 
manifestation  by  humanity,  f]  cXsvatf,  the  advent,  i 7  K£VGJ(TIS,  the 
exinanition,  or  humiliation,  h  ™  xpi?o  iwupaveia,  the  appearance  or 
manifestation  of  Christ,  fi  <fvvTrara8aacS,  the  condescension.  Most 
of  these  expressions  are  taken  from  the  Scripture,  and  are  used 
therein  with  respect  unto  this  mystery,  or  some  concernments 
of  it.  Wherefore,  as  our  faith  is  not  confined  unto  any  one  of 
these  words  or  terms,  so  as  that  we  should  be  obliged  to  believe 
not  only  the  things  intended,  but  also  the  manner  of  its  expres¬ 
sion  in  them  ;  so,  so  far  as  they  explain  the  thing  intended  ac¬ 
cording  unto  the  mind  of  the  Holy  Ghost  in  the  Scripture,  and 
obviate  the  senses  of  men  of  corrupt  minds,  they  are  to  be  em¬ 
braced  and  defended  as  useful  helps  in  teaching  the  truth. 

That  whereby  it  is  most  usually  declared  in  the  writings  of 
the  ancients,  is  %ap£f  gratia  imionis ,  the  grace  of  union  ; 

which  forrnof  words  some  manifesting  themselves  strangers  unto, 
declare  how  little  conversant  they  are  in  their  writings.  Now, 
it  is  not  any  habitual  inherent  grace,  residing  subjectively  in 
the  person  or  human  nature  of  Christ  that  is  intended  ;  but 
things  of  another  nature. 

1.  The  cause  of  this  union  is  expressed  in  it.  This  is  the 
free  grace,  and  favour  of  God  towards  the  man  Christ  Jesus, 
predestinating,  designing,  and  taking  him  into  actual  union 
with  the  person  of  the  Son,  without  respect  unto  or  foresight, 
of  any  precedent  dignity,  or  merit  in  him,  1  Pet.  i.  20. 

Hence  is  that  of  Austin,  Ea  gratia  Jit  ab  initio  Jidei  suce 
homo  qnicanque  Christianas ,  qaa  gratia  homo ,  ille  ab  initio 
factus  est  Christas.  Depredest.  Sand.  cap.  15.  For  where¬ 
as  all  the  inherent  grace  of  the  human  nature  of  Christ,  and 


HYP08TATICAL  UNION  OF  HIS  NATURES  DECLARED.  299 


all  the  holy  obedience  which  proceeded  from  it,  was  conse¬ 
quent  in  order  of  nature  unto  this  union,  and  an  effect  of  it, 
they  could,  in  no  sense,  be  the  meritorious  or  procuring  causes 
of  it ;  it  was  of  grace. 

2.  It  is  used  also  by  many,  and  designed  to  express  the 
peculiar  dignity  of  the  human  nature  of  Christ.  This  is  that 
wherein  no  creature  is  participant,  nor  ever  shall  be  unto  eter¬ 
nity.  This  is  the  fundamental  privilege  of  the  human  nature 
of  Christ,  which  ail  others,  even  unto  his  eternal  glory,  pro¬ 
ceed  from,  and  are  resolved  into. 

3.  The  glorious  meetness  and  ability  of  the  person  of  Christ, 
for  and  unto  all  the  acts  and  duties  of  his  mediatory  office. 
For  they  are  all  resolved  into  the  union  of  his  natures  in  the 
same  person,  without  which  not  one  of  them  could  be  per¬ 
formed  unto  the  benefit  of  the  church.  And  this  is  that 
grace  of  our  Lord  Jesus  Christ,  which  renders  him  so  glorious 
and  amiable  unto  believers.  ‘  Unto  them  that  believe  he  is  pre¬ 
cious.’ 

The  common  prevalent  expression  of  it  at  present  in  the 
church,  is  the  hypostatical  union;  that  is,  the  union  of  the 
divine  and  human  nature,  in  the  person  of  the  Son  of  God, 
the  human  nature  having  no  personality  nor  subsistence  of  its 
own. 

With  respect  unto  this  union,  the  name  of  Christ  is  called 
Wonderful,  as  that  which  hath  the  pre-eminence  in  all  the 
effects  of  divine  wisdom.  And  it  is  a  singular  effect  there- 
of.  There  is  no  other  union  in  things  divine  or  human,  in 
things  spiritual  or  natural,  whether  substantial  or  accidental, 
that  is  of  the  same  kind  with  it ;  it  differs  specifically  from  them 
all. 

1.  The  most  glorious  union  is  that  of  the  divine  persons 
in  the  same  being  or  nature ;  the  Father  in  the  Son,  the  Son 
in  the  Father,  the  Holy  Spirit  in  them  both,  and  both  in  him. 
But  this  is  an  union  of  distinct  persons  in  the  unity  of  the  same 
single  nature.  And  this,  I  confess,  is  more  glorious  than  that 
whereof  we  treat.  For  it  is  in  God  absolutely,  it  is  eternal, 
of  his  nature  and  being.  But  this  union  we  speak  of,  is  not 
God  ;  it  is  a  creature,  an  effect  of  divine  wisdom  and  power. 


300  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  .AND  THE 

And  it  is  different  from  it  herein  ;  inasmuch  as  that  is  of  many 
distinct  persons  in  the  same  nature,  this  is  of  distinct  natures 
in  the  same  person.  That  union  is  natural,  substantial,  essen¬ 
tial,  in  the  same  nature  ;  this,  as  it  is  not  accidental,  as  we 
shall  shew,  so  it  is  not  properly  substantial ;  because  it  is  not 
of  the  same  nature,  but  of  divers  in  the  same  person,  remain¬ 
ing  distinct  in  their  essence  and  substance,  and  is  therefore 
peculiarly  hypostatica)  or  personal.  Hence  Austin  feared  not 
to  say,  that  homo  potius  est  in  Filio  Dei ,  qnam  Filins  in 
Patre)  De  Trim  lib.  1.  cap.  10.  ‘  Man  is  rather  in  the  Son  of 

God,  than  the  Son  in  the  Father.’  But  that  is  true  only  in 
this  one  respect,  that  the  Son  is  not  so  in  the  Father,  as  to 
become  one  person  with  him.  In  all  other  respects,  it  must  be 
granted,  that  the  inbeing  of  the  Son  in  the  Father,  the  union 
between  them,  which  is  natural,  essential,  and  eternal,  doth  ex¬ 
ceed  this  in  glory,  which  was  a  temporary  external  act  of  di¬ 
vine  wisdom  and  grace. 

2.  The  most  eminent  substantial  union  in  things  natural,  is 
that  of  the  soul  and  body  constituting  an  individual  person. 
There  is,  I  confess,  some  kind  of  similitude  between  this 
union,  and  that  of  the  different  natures  in  the  person  of  Christ, 
but  it  is  not  of  the  same  kind  of  nature ;  and  the  dissimilitudes 
that  are  between  them,  are  more  and  of  greater  importance, 
than  those  things  are  wherein  there  seems  to  be  an  agreement 
between  them.  For,  (1.)  The  soul  and  body  are  so  united, 
as  to  constitute  one  entire  nature.  The  soul  is  not  human  na¬ 
ture,  nor  is  the  body,  but  it  is  the  consequent  of  their  union. 
Soul  and  body  are  essential  parts  of  human  nature,  but  com¬ 
plete  human  nature  they  are  not,  but  by  virtue  of  their  union. 
But  the  union  of  the  natures  in  the  person  of  Christ,  doth 
not  constitute  a  new  nature  that  either  was  not,  or  was 
not  complete  before.  Each  nature  remains  the  same  perfect 
complete  nature  after  this  union.  (2.)  The  union  of  the  s  oul 
and  body  doth  constitute  that  nature,  which  is  made  essential¬ 
ly  complete  thereby,  a  new  individual  person,  with  a  subsis¬ 
tence  of  its  own,  which  neither  of  them  was,  nor  had  before 
that  union.  But  although  the  person  of  Christ,  as  God  and 
man,  be  constituted  by  this  union,  yet  his  person  absolutely, 


HYPOSTATICAL  UNION  OF  HIS  NATURES  DECLARED.  30i 


and  his  individual  subsistence  was  perfect,  absolutely  antece¬ 
dent  unto  that  union.  He  did  not  become  a  new  person, 
another  person  than  he  was  before,  by  virtue  of  that  union  ; 
only  that  person  assumed  human  nature  to  itself  to  be  its  own, 
into  personal  subsistence.  (3.)  Soul  and  body  are  united  by 
an  external  efficient  cause,  or  the  power  of  God ;  and  not  by 
the  act  of  one  of  them  upon  another.  But  this  union  is  ef¬ 
fected  by  that  act  of  the  divine  nature  towards  the  human, 
which  we  have  before  described.  (4.)  Neither  soul  nor  body 
have  any  personal  subsistence  before  their  union.  But  the 
sole  foundation  of  this  union  was  in  this,  that  the  Son  of  God 
was  a  self-subsisting  person  from  eternity. 

3.  There  are  other  unions  in  things  natural  which  are  by 
mixture  or  composition.  Hereon  something  is  produced,  com¬ 
posed  of  various  parts,  which  is  not  what  any  of  them  are. 
And  there  is  a  conversion  of  things,  when  one  thing  is  sub- 
stantially  changed  into  another,  as  the  water  in  the  miracle 
that  Christ  wrought  was  turned  into  wine.  But  this  union 
hath  no  resemblance  unto  any  of  them.  There  is  not  a  mix¬ 
ture,  a  contemporation  of  the  divine  and  human  natures  into 
one  third  nature,  or  the  conversion  of  one  into  another.  Such 
notions  of  these  things  some  fancied  of  old.  Eutyches  sup¬ 
posed  such  a  composition  and  mixture  of  the  two  natures  in 
the  person  of  Christ,  as  that  the  human  nature  at  least  should 
lose  all  its  essential  properties,  and  have  neither  understand¬ 
ing  nor  will  of  its  own.  And  some  of  the  Arians  fancied  a 
substantial  change  of  that  created  divine  nature,  which  they 
acknowledged,  into  the  human.  But  these  imaginations,  in¬ 
stead  of  professing  Christ  to  be  God  and  man,  would  leave 
him  indeed  neither  God  nor  man  ;  and  have  been  sufficiently 
confuted.  Wherefore  the  union  we  treat  of,  hath  no  similitude 
unto  any  such  natural  union  as  is  the  effect  of  composition  or 
mutation. 

4.  There  is  an  artificial  union  wherewith  some  have  illus¬ 
trated  this  mystery;  as  that  of  fire  and  iron  in  the  same  sword. 
The  sword  is  one  ;  the  nature  of  fire  and  that  of  iron  different ; 
and  the  acts  of  them  distinct ;  the  iron  cuts,  the  fire  burns  ; 
and  the  effects  distinct ;  cutting  and  burning  ;  yet  is  the  agent 


302  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  AND  THE 

or  instrument  but  one  sword.  Something  of  this  nature  may 
be  allowed  to  be  spoken  in  way  of  allusion  ;  but  it  is  a  weak 
and  imperfect  representation  of  this  mystery  on  many  accounts. 
For  the  heat  in  iron  is  rather  an  accident  than  a  substance,  is 
separable  from  it ;  and  in  sundry  other  things  diverts  the  mind 
from  due  apprehensions  of  this  mystery. 

5.  There  is  a  spiritual  union  ;  namely,  of  Christ  and  believ¬ 
ers  ;  or  of  God  in  Christ  and  believers,  which  is  excellent  and 
mysterious,  such  as  all  other  unions  in  nature  are  made  use  of 
in  the  Scripture  to  illustrate  and  represent.  This  some  among 
us  do  judge  to  be  of  the  same  kind  with  that  of  the  Son  of  God, 
and  the  man  Christ  Jesus  ;  only  they  say  they  differ  in  degrees. 
The  eternal  Word  was  so  united  unto  the  man  Christ  Jesus,  as 
that  thereby  he  was  exalted  inconceivably  above  all  other  men, 
though  never  so  holy;  and  had  greater  communications  from 
God  than  any  of  them.  Wherefore  he  was  on  many  accounts 
the  Son  of  God  in  a  peculiar  manner,  and  by  a  communication 
of  names  is  called  God  also.  This  being  the  opinion  of 
Nestorius  revived  again  in  the  days  wherein  we  live,  I  shall 
declare  wherein  he  placed  the  conjunction  or  union  of  the  two 
natures  of  Christ,  whereby  he  constituted  two  distinct  persons 
of  the  Son  of  God,  and  the  Son  of  man,  as  these  now  dp,  and 
briefly  detect  the  vanity  of  it.  For  the  whole  of  it  consisted  in 
the  concession  of  sundry  things  that  were  true  in  particular, 
making  use  of  the  pretence  of  them,  unto  the  denial  of  that 
wherein  alone  the  true  union  of  the  person  of  Christ  did  con¬ 
sist. 

Nestorius  allowed  the  presence  of  the  Son  of  God,  with  the 
man  Christ  Jesus,  to  consist  in  five  things.  1.  He  said  he  was 
so  present  with  him,  Kara  xapas-aaiv,  or  by  inhabitation,  as  a  man 
dwells  in  a  house  or  a  ship  to  rule  it.  He  dwelt  in  him  as  his 
temple.  So  he  dwells  in  all  that  believe,  but  in  him  in  a  more 
especial  manner.  And  this  is  true  with  respect  unto  that  ful¬ 
ness  of  the  Spirit  whereby  God  was  with  him  and  in  him  ;  as 
he  is  with  and  in  all  believers,  according  unto  the  measures 
wherein  they  are  made  partakers  of  him.  But  this  answers 
not  that  divine  testimony  ;  ‘that  in  him  dwelt  all  the  fulness  of 
the  Godhead  bodily,’  Col.  ii.  9.  The  fulness  of  the  Godhead 


HYPOSTATICAL  UNION  OF  II  IS  NATURES  DECLARED.  303 


is  the  entire  divine  nature.  This  nature  is  considered  in  the 
person  of  the  Son,  or  eternal  Word  ;  for  it  was  the  Word  that 
was  made  flesh.  And  this  could  no  otherwise  dwell  in  him  bo¬ 
dily,  really,  substantially,  but  in  the  assumption  of  that  nature 
to  be  his  own.  And  no  sense  can  be  given  unto  this  assertion 
to  preserve  it  from  blasphemy  ;  that  the  fulness  of  the  Godhead 
dwelleth  in  any  of  the  saints  bodily. 

2.  He  allowed  an  especial  presence,  Karax^iv,  as  some  call  it ; 
that  is,  by  such  an  union  of  affections  as  is  between  intimate 
friends.  The  soul  of  God  rested  always  in  that  man  ;  in  him 
was  he  well  pleased,  and  he  was  wholly  given  up  in  his  affec¬ 
tions  unto  God  ;  this  also  is  true  ;  but  there  is  that  which  is  no 
less  true  that  renders  it  useless  unto  the  pretensions  of  Nesto- 
rius.  For  he  allowed  the  divine  person  of  the  Son  of  God.  But 
whatever  is  spoken  of  this  nature  concerning  the  love  of  God 
unto  the  man  Christ  Jesus,  and  of  his  love  to  God.  it  is  the  per¬ 
son  of  the  Father  that  is  intended  therein  ;  nor  can  any  one 
instance  be  given  where  it  is  capable  of  another  interpretation. 
For  it  is  still  spoken  of  with  reference  unto  the  work  that  he 
was  sent  of  the  Father  to  accomplish,  and  his  own  delight 
therein. 

3.  He  allowed  it  to  be  kolt  a\iav ,  by  way  of  dignity  and  honour. 
For  this  conjunction  is  such,  as  that  whatever  honour  is  given 
unto  the  Son  of  God,  is  also  to  be  given  unto  the  Son  of  man. 
But  herein  to  recompense  his  sacrilege  in  taking  away  the  hypos- 
tatical  union  from  the  church,  he  would  introduce  idolatry  into 
it.  For  the  honour  that  is  due  unto  the  Son  of  God,  is  divine,  re¬ 
ligious,  or  the  owning  of  all  essential  divine  properties  in  him, 
with  a  due  subjection  of  soul  unto  him  thereon.  But  to  give 
this  honour  unto  the  man  Christ  Jesus,  without  a  supposition 
of  the  subsistence  of  his  human  nature  in  the  person  of  tiie  Son 
of  God,  and  solely  on  that  account,  is  highly  idolatrous. 

4.  He  asserted  it  to  be  Kara  ravTO0n\iav ,  or  on  the  account  of  the 
consent  and  agreement  that  was  between  the  will  of  God,  and 
the  will  of  the  man  Christ  Jesus.  But  no  other  union  will 
thence  ensue,  but  what  is  between  God  and  the  angels  in  hea¬ 
ven  ;  in  whom  there  is  a  perfect  compliance  with  the  will  of 
God  in  all  things.  Wherefore,  if  this  be  the  foundation  of  this 


304  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  AND  THE 

union,  he  might  be  said  to  take  on  him  the  nature  of  angels,  as 
well  as  the  seed  of  Abraham,  which  is  expressly  denied  by  the 
Apostle,  Heb.  ii.  16.  17. 

6.  Ka9’  bjxwvviuav ,  by  an  equivocal  denomination,  the  name  of 
the  one  person  ;  namely,  the  Son  of  God,  being  accommodated 
unto  the  other  ;  namely,  the  Son  of  man.  So  they  were  called 
gods,  unto  whom  the  word  of  God  came.  But  this  no  way  an¬ 
swers  any  one  divine  testimony,  wherein  the  name  of  God  is 
assigned  unto  the  Lord  Christ,  as  those  wherein  God  is  said 
‘to  lay  down  his  life  for  us,’  and  to  ‘purchase  his  church  with 
his  own  blood,’  to  come  and  be  ‘  manifest  in  the  flesh,’  wherein 
no  homonymy  or  equivocation  can  take  place.  By  all  these 
ways  he  constituted  a  separable  accidental  union,  wherein  no¬ 
thing  in  kind,  but  in  degree  only,  was  peculiar  unto  the  man 
Christ  Jesus. 

But  all  these  things,  so  far  as  they  are  true,  belong  unto  the 
third  thing  to  be  considered  in  his  person  ;  namely,  the  com¬ 
munion,  or  mutual  communication  of  the  distinct  natures  there¬ 
in.  But  his  personal  union  consists  not  in  any  of  them,  nor  in 
all  of  them  together.  Nor  do  they  answer  any  of  the  multipli¬ 
ed  testimonies  given  by  the  Holy  Ghost  unto  this  glorious  mys¬ 
tery.  Some  few  of  them  may  be  mentioned. 

‘  The  Word  was  made  flesh,’  John  i.  14.  There  can  be  but 
two  senses  of  these  words.  (1.)  That  the  Word  ceased  to  be 
what  it  was,  and  was  substantially  turned  into  flesh.  (2.)  That 
continuing  to  be  what  it  was,  it  was  made  to  be  also  what  be¬ 
fore  it  was  not.  The  first  sense  is  destructive  of  the  divine  Be¬ 
ing,  and  all  its  essential  properties.  The  other  can  be  verified 
only  herein,  that  the  Word  took  that  flesh,  that  is  our  human 
nature  to  be  his  own,  his  own  nature  wherein  he  was  made 
flesh,  which  is  that  we  plead  for.  For  this  assertion  that  the 
person  of  the  Son  took  our  nature  to  be  his  own,  is  the  same 
with  that  of  the  assumption  of  the  human  nature  into  personal 
subsistence  with  himself.  And  the  ways  of  the  presence  of  the 
Son  of  God  with  the  man  Christ  Jesus  before  mentioned,  do  ex¬ 
press  nothing  in  answer  unto  this  divine  testimony,  that  ‘  the 
Word  was  made  flesh.’ 

‘  Being  in  the  form  of  God,  he  took  on  him  the  form  of  a  ser- 


H YPOSTATICAL  UNION  OP  HIS  NATURES  DECLARED.  305 


vant,  and  became  obedient,’  Phil.  ii.  7,  8.  That  by  his  being 
in  the  form  of  God,  his  participation  in  and  of  the  same  divine 
nature  with  the  Father  is  intended,  these  men  grant.  And 
that  herein  he  was  a  person  distinct  from  him,  Nestorius  of  old 
acknowledged,  though  it  be  by  ours  denied.  But  they  can  fan¬ 
cy  no  distinction,  that  shall  bear  the  denomination  and  relation 
of  Father  and  Son,  but  all  is  inevitably  included  in  it,  which 
we  plead  for  under  that  name.  This  person  took  on  him  the 
form  of  a  servant ;  that  is,  the  nature  of  man  in  the  condition 
of  a  servant.  For  it  is  the  same  with  his  being  made  of  a  wo¬ 
man,  made  under  the  law  ;  or  taking  on  him  the  seed  of  Abra¬ 
ham.  And  this  person  became  obedient.  It  was  in  the  hu¬ 
man  nature  in  the  form  of  a  servant  wherein  he  was  obedient. 
Wherefore  that  human  nature  was  the  nature  of  that  person,  a 
nature  which  he  took  on  him  and  made  his  own,  wherein  he 
would  be  obedient.  And  that  the  human  nature  is  the  nature 
of  the  person  of  him  who  was  in  the  form  of  God,  is  that  hypo- 
statical  union,  which  we  believe  and  plead  for. 

1  To  us  a  Son  is  given,  to  us  a  Child  is  born,  and  he  shall  be 
called  the  mighty  God,’  Isa.  ix.  6.  The  Child  and  the  mighty 
God  are  the  same  person,  or  he  that  is  born  a  child  cannot  be 
rightly  called  the  mighty  God.  And  the  truth  of  many  other 
expressions  in  the  Scripture  hath  its  sole  foundation  in  this  hy- 
postatical  union.  So  the  Son  of  God  took  on  him  the  seed  of 
Abraham,  was  made  of  a  woman,  did  partake  of  flesh  and  blood, 
was  manifest  in  the  flesh,  that  he  who  was  bom  of  the  blessed 
virgin,  was  before  Abraham,  that  he  was  made  of  the  seed  of 
David  according  to  the  flesh,  whereby  God  purchased  the 
church  with  his  own  blood,  are  all  spoken  of  one  and  the  same 
person,  and  are  not  true,  but  on  the  account  of  the  union  of  the 
two  natures  therein.  And  all  those  who  pleeid  for  the  acciden¬ 
tal  metaphorical  union,  consisting  in  the  instances  before  men¬ 
tioned,  do  know  well  enough,  that  the  true  Deity  of  our  Lord 
Jesus  Christ  is  opposed  by  them., 

3.  Concurrent  with,  and  in  part  consequent  unto  this  union, 
is  the  communion  of  the  distinct  natures  of  Christ  hypostatical- 
ly  united.  And  herein  we  may  consider.  (1.)  What  is  peculiar 
unto  the  divine  nature.  (2.)  What  is  common  unto  both. 

39 


306  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  AND  THE 

1.  There  is  a  threefold  communication  of  the  divine  nature 
unto  the  human  in  this  hypostatical  union. 

(1.)  Immediate  in  the  person  of  the  Son.  This  is  subsis¬ 
tence.  In  itself  it  is  aVVTTOffdTOS,  that  which  hath  not  a  subsistence 
of  its  own,  which  should  give  it  individuation  and  distinction 
from  the  same  nature  in  any  other  person.  But  it  hath  its  sub¬ 
sistence  in  the  person  of  the  Son,  which  thereby  is  its  own. 
The  divine  nature,  as  in  that  person,  is  its  suppositum.  (2.) 
By  the  Holy  Spirit  he  filled  that  nature  with  an  ali-fulness  of 
habitual  grace,  which  I  have  at  large  explained  elsewhere.  (3.) 
In  all  the  acts  of  his  office,  by  the  divine  nature  he  communi¬ 
cated  worth  and  dignity  unto  what  was  acted  in  and  by  the  hu¬ 
man  nature. 

For  that  which  some  have  for  a  long  season  troubled  the 
church  withal,  about  such  a  real  communication  of  the  proper¬ 
ties  of  the  divine  nature  unto  the  human,  which  should  neither 
be  a  transfusion  of  them  into  it,  so  as  to  render  it  the  subject  of 
them  ;  nor  yet  consist  in  a  reciprocal  denomination  from  their 
mutual  in-being  in  the  same  subject,  it  is  that  which  neither 
themselves  do,  nor  can  any  other  well  understand. 

2.  Wherefore,  concerning  the  communion  of  the  natures  in 
this  personal  union,  three  things  are  to  be  be  observed,  which 
the  Scripture,  reason,  and  the  ancient  church  do  all  concur 
in. 

(1.)  Each  nature  doth  preserve  its  own  natural,  essential 
properties  entirely  unto,  and  in  itself ;  without  mixture,  with¬ 
out  composition  or  confusion,  without  such  a  real  communica¬ 
tion  of  the  one  unto  the  other,  so  as  that  the  one  should  be¬ 
come  the  subject  of  the  properties  of  the  other.  The  deity  in 
the  abstract  is  not  made  the  humanity,  nor  on  the  contrary. 
The  divine  nature  is  not  made  temporary,  finite,  limited,  sub¬ 
ject  to  passion  or  alteration  by  this  union ;  nor  is  the  human 
nature  rendered  immense,  infinite,  omnipotent.  Unless  this 
be  granted,  there  will  not  be  two  natures  in  Christ,  a  divine 
and  an  human  ;  nor  indeed  either  of  them,  but  somewhat  else, 
composed  of  both. 

(2.)  Each  nature  operates  in  him  according  unto  its  essen¬ 
tial  properties.  The  divine  nature  knows  all  things,  upholds 


HYPOSTATICAL  UNION  OF  HIS  NATURES  DECLARED.  307 


all  things,  rules  all  things,  acts  by  its  presence  every  where  ; 
the  human  nature  was  born,  yielded  obedience,  died  and  rose 
again.  But  it  is  the  same  person,  the  same  Christ,  that  acts 
all  these  things,  the  one  nature  being  his,  no  less  than  the  other. 
Wherefore, 

(3.)  The  perfect  complete  work  of  Christ  in  every  act  of 
his  mediatory  office,  in  all  that  he  did  as  the  King,  Priest,  and 
Prophet  of  the  church,  in  all  that  he  did  or  suffered,  in  all  that 
he  continueth  to  do  for  us,  in  or  by  virtue  of  whether  nature 
soever  it  be  done  or  wrought,  is  not  to  be  considered  as  the  act 
of  this  or  that  nature  in  him  alone  ;  but  it  is  the  act  and  work 
of  the  whole  person,  of  him  that  is  both  God  and  man  in  one 
person.  And  this  gives  occasion, 

4.  Unto  that  variety  of  enunciations  which  is  used  in  the 
Scripture  concerning  him,  which  I  shall  name  only,  and  con¬ 
clude. 

1.  Some  things  are  spoken  of  the  person  of  Christ,  wherein 

the  enunciation  is  verified  with  respect  unto  one  nature  only. 
As  the  ‘  Word  was  with  God,  and  the  Word  was  God,’  John 
i.  1.  ‘  Before  Abraham  was,  I  am,’ John  viii.  58.  ‘Uphold¬ 

ing  all  things  by  the  word  of  his  power,’  Heb.  i.  3.  These 
things  are  all  spoken  of  the  person  of  Christ ;  but  belong 
unto  it  on  account  of  his  divine  nature.  So  it  is  said  of  him  ; 

‘  To  us  a  Child  is  born,  to  us  a  Son  is  given,’  Isa.  ix.  6.  ‘  A 

man  of  sorrows,  and  acquainted  with  grief,’  Isa.  liii.  3.  They 
are  spoken  of  the  person  of  Christ,  but  are  verified  in  human 
nature  only,  and  the  person  on  the  account  thereof. 

2.  Sometimes  that  is  spoken  of  the  person  which  belongs 
not  distinctly  and  originally  unto  either  nature,  but  doth  belong 
unto  him  on  the  account  of  their  union  in  him,  which  are  the 
most  direct  enunciations  concerning  the  person  of  Christ.  So 
is  he  said  to  be  the  Head,  the  King,  Priest,  and  Prophet  of  the 
church  ;  all  which  offices  he  bears,  and  performs  the  acts  of 
them,  not  on  the  singular  account  of  this  or  that  nature,  but  of 
the  hypostatical  union  of  them  both. 

3.  Sometimes  his  person  being  denominated  from  one  na¬ 
ture,  the  properties  and  acts  of  the  other  are  assigned  unto  it. 
So  they  ‘  crucified  the  Lord  of  glory.’  He  is  the  Lord  of 


308  THE  NATURE  OF  THE  PERSON  OF  CHRIST,  &C. 

glory  on  the  account  of  his  divine  nature  only ;  thence  is  his 
person  denominated,  when  he  is  said  to  be  crucified,  which 
was  in  the  human  nature  only.  1  So  God  purchased  his 
church  with  his  own  blood,’  Acts  xx.  28.  The  denomination 
of  the  person  is  from  the  divine  nature  only  ;  he  is  God  ;  but 
the  act  ascribed  unto  it,  or  what  he  did  by  his  own  blood, 
was  of  the  human  nature  only.  But  the  purchase  that  was 
made  thereby,  was  the  work  of  the  person,  as  both  God  and 
man.  So,  on  the  other  side,  ‘the  Son  of  man  who  is  in  hea¬ 
ven,’  John  iii.  13.  The  denomination  of  the  person  is  from 
the  human  nature  only ;  ‘  the  Son  of  man.’  That  ascribed 
unto  it  was  with  respect  unto  the  divine  nature  only  ;  ‘  who  is 
in  heaven.’ 

4.  Sometimes  the  person  being  denominated  from  one  na¬ 
ture.  that  is  ascribed  unto  it  which  is  common  unto  both ; 
or  else  being  denominated  from  both,  that  which  is  pro¬ 
per  unto  one  only  is  ascribed  unto  him.  Rom.  ix.  4.  Mat. 
xxii.  42. 

These  kinds  of  enunciations  the  ancients  expressed  by 
ivaWayri,  alteration,  axx  CUOOCTIS ,  permutation,  Koivorrjs,  communion, 

rpoirog  avTiSoae cjj,  the  manner  of  mutual  position,  KOivwvia  iSuojjLaTUVj 

the  communication  of  properties,  and  other  the  like  expres¬ 
sions. 

These  things  I  have  only  mentioned,  because  they  are  com¬ 
monly  handled  by  others  in  their  didactical  and  polemical  dis¬ 
courses  concerning  the  person  of  Christ ;  and  could  not  well 
be  here  utterly  omitted. 


THE  EXALTATION  OF  CHRIST,  &C. 


309 


CHAP.  XIX. 

THE  EXALTATION  OF  CHRIST,  WITH  HIS  PRESENT  STATE 

AND  CONDITION  IN  GLORY,  DURING  THE  CONTINUATION 

OF  HIS  MEDIATORY  OFFICE. 

T  he  Apostle  describing  the  great  mystery  of  godliness,  1  God 
manifest  in  the  flesh  ,’  by  several  degrees  of  ascent,  he  carrieth 
it  within  the  vail,  and  leaves  it  there  in  glory,  avc\ri(pQr]  iv  6o%rji  1 
Tim.  iii.  16.  God  was  manifest  in  the  flesh,  and  received  up 
into  glory.  This  ascension  of  our  Lord  Jesus  Christ  into 
glory,  or  his  glorious  reception  in  heaven,  with  his  state 
and  condition  therein,  is  a  principal  article  of  the  faith 
of  the  church,  the  great  foundation  of  its  hope  and  consolation 
in  this  world.  This  also  we  must  therefore  consider  in  our 
meditations  on  the  person  of  Christ,  and  the  use  of  it  in  our 
religion. 

That  which  I  especially  intend  herein,  is  his  present  state  in 
heaven,  in  the  discharge  of  his  mediatory  office  before  the  con¬ 
summation  of  all  things.  Hereon  doth  the  glory  of  God,  and 
the  especial  concernment  of  the  church  at  present  depend.  For 
at  the  end  of  this  dispensation  he  shall  give  up  the  kingdom 
unto  God,  even  the  Father,  or  cease  from  the  administration  of 
his  mediatory  office  and  power,  as  the  Apostle  declares,  1  Cor. 
xv.  24 — 27.  ‘  Then  cometh  the  end,  when  he  shall  have  de¬ 
livered  up  the  kingdom  unto  God,  even  the  Father  ;  when  he 
shall  have  put  down  all  rule,  and  all  authority,  and  power.  For 
he  must  reign,  till  he  hath  put  all  enemies  under  his  feet.  The 
last  enemy  that  shall  be  destroyed,  is  death.  For  he  hath  put  all 
things  under  his  feet.  But  when  he  saith  all  things  are  put 
under  him,  it  is  manifest  that  he  is  excepted  who  did  put  all 
things  under  him.  And  when  all  things  shall  be  subdued  unto 
him,  then  shall  the  Son  also  himself  be  subject  unto  him  that 
put  all  things  under  him,  that  God  may  be  all  in  all.’ 

All  things  fell  by  sin  into  an  enmity  unto  the  glory  of  God, 
and  the  salvation  of  the  church.  The  removal  of  this  enmity 


310  THE  EXALTATION  OP  CHRIST,  WITH  HIS 

and  the  destruction  of  all  enemies,  is  the  work  that  God  com¬ 
mitted  unto  his  Son,  in  his  incarnation  and  mediation,  Eph.  i. 
10.  This  he  was  variously  to  accomplish  in  the  administration 
of  all  his  offices.  The  enmity  between  God  and  us  immediate¬ 
ly,  he  removed  by  the  blood  of  his  cross,  whereby  he  made 
peace,  Eph.  ii.  14 — 16.  Which  peace  he  continues  and  pre¬ 
serves,  by  his  intercession,  Heb.  vii.  26.  1  John  ii.  2.  The  ene¬ 
mies  themselves  of  the  church’s  eternal  welfare  ;  namely,  sin, 
death,  the  world,  Satan,  and  hell,  he  subdues  by  his  power.  In 
the  gradual  accomplishment  of  this  work  ;  according  as  the 
church  of  the  elect  is  brought  forth  in  successive  generations, 
(in  every  one  whereof  the  same  work  is  to  be  performed),  he  is 
to  continue  unto  the  end  and  consummation  of  all  things.  Until 
then,  the  whole  church  will  not  be  saved,  and  therefore  his 
work  not  be  finished.  He  will  not  cease  his  work  whilst 
there  is  one  of  his  elect  to  be  saved,  or  one  enemy  to  be  sub¬ 
dued.  He  shall  not  faint  nor  give  over  until  he  hath  sent  forth 
judgment  unto  victory. 

For  the  discharge  of  this  work,  he  hath  a  sovereign  power 
over  all  things  in  heaven  and  earth  committed  unto  him.  Here¬ 
in  he  doth  and  must  reign.  And  so  absolutely  is  it  vested  in  him, 
that,  upon  the  ceasing  of  the  exercise  of  it,  he  himself  is  said 
to  be  made  subject  unto  God.  It  is  true,  that  the  Lord  Christ  in 
his  human  nature  is  always  less  than,  or  inferior  unto  God,  even 
the  Father.  In  that  sense  he  is  in  subjection  unto  him  now  in 
heaven.  But  yet  he  hath  an  actual  exercise  of  divine  power, 
wherein  he  is  absolute  and  supreme.  When  this  ceaseth,  he 
shall  be  subject  unto  the  Father  in  that  nature,  and  only  so. 
Wherefore  when  this  work  is  perfectly  fulfilled  and  ended,  then 
shall  all  the  mediatory  actings  of  Christ  cease  for  evermore. 
For  God  will  then  have  completely  finished  the  whole  design 
of  his  wisdom  and  grace,  in  the  constitution  of  his  person  and 
offices,  and  have  raised  up  and  finished  the  whole  fabric  of  eter¬ 
nal  glory.  Then  will  God  be  all  in  all.  In  his  own  immense 
nature  and  blessedness  he  shall  not  only  be  all  essentially  and 
causally,  but  in  all  also  ;  he  shall  immediately  be  all,  in  and 
unto  us. 

This  state  of  things,  when  God  shall  immediately  be  all  in 


PRESENT  STATE  AND  CONDITION  IN  GLORY.  311 


all,  we  can  have  no  just  comprehension  of  in  this  life.  Some 
refreshing  notions  of  it  maybe  framed  in  our  minds,  from  those 
apprehensions  of  the  divine  perfections  which  reason  can  at¬ 
tain  unto  ;  and  their  suitableness  to  yield  eternal  rest,  satisfac¬ 
tion,  and  blessedness  in  that  enjoyment  of  them,  whereof  our 
nature  is  capable.  Howbeit,  of  these  things  in  particular,  the 
Scripture  is  silent ;  however  it  testifies  our  eternal  reward  and 
blessedness  to  consist  alone  in  the  enjoyment  of  God. 

But  there  is  somewhat  else  proposed,  as  the  immediate  object 
of  the  faith  of  the  saints  at  present,  as  unto  what  they  shall  en¬ 
joy  upon  their  departure  out  of  this  world.  And  Scripture  re¬ 
velations  extend  unto  the  state  of  things  unto  the  end  of  the 
world,  and  no  longer. 

Wherefore  heaven  is  now  principally  represented  unto  us  as 
the  place  of  the  residence  and  glory  of  Jesus  Christ  in  the  ad¬ 
ministration  of  his  office  ;  and  our  blessedness  to  consist  in  a 
participation  thereof,  and  communion  with  him  therein.  So  he 
prays  for  all  them  who  are  given  him  of  his  Father,  1  that  they 
may  be  where  he  is,  to  behold  his  glory/  John  xvii.  24.  It  is 
not  the  essential  glory  of  his  divine  person  that  he  intends, 
which  is  absolutely  the  same  with  that  of  the  Father  ;  but  it  is 
a  glory  that  is  peculiarly  his  own  ;  a  glory  which  the  Father 
hath  given  him,  because  he  loved  him.  ‘  My  glory  which  thou 
gavest  me,  for  thou  lovedst  me.’  Nor  is  it  merely  the  glorified 
state  of  his  human  nature  that  he  intendeth ;  as  was  before  de¬ 
clared  in  the  consideration  of  the  fifth  verse  of  this  chapter, 
where  he  prayeth  for  this  glory.  However,  this  is  not  excluded. 
For  unto  all  those  that  love  him,  it  will  be  no  small  portion  of 
their  blessed  refreshment,  to  behold  that  individual  nature 
wherein  he  suffered  for  them,  undergoing  all  sorts  of  reproach¬ 
es,  contempts,  and  miseries,  now  unchangeably  stated  in  incom¬ 
prehensible  glory.  But  the  glory  which  God  gives  unto  Christ, 
in  the  phrase  of  the  Scripture,  principally  is  the  glory  of  his 
exaltation  in  his  mediatory  office.  It  is  the  all  power  that  is 
given  him  in  heaven  and  earth  ;  the  name  that  he  hath  above 
every  name,  as  he  sits  on  the  right  hand  of  the  Majesty  on  high. 
In  the  beholding  and  contemplation  hereof,  with  holy  joy  and 
delight,  consists  no  small  part  of  that  blessedness  and  glory 


312  THE  EXALTATION  OF  CHRIST,  WITH  IIIS 

which  the  saints  above  at  present  enjoy,  and  which  all  others 
of  them  shall  so  do  who  depart  this  life  before  the  consummation 
of  all  things.  And  in  the  due  consideration  hereof  consists  a 
great  part  of  the  exercise  of  that  faith,  which  is  the  evidence  of 
things  not  seen,  and  which,  by  making  them  present  unto  us, 
supplies  the  room  of  sight.  This  is  the  ground  whereon  our 
hope  doth  anchor  ;  namely,  the  things  within  the  vail,  Heb.  vi. 
19.  which  directs  us  unto  the  temple  administration  of  the  me¬ 
diatory  office  of  Christ.  And  it  is  for  the  strengthening  of  our 
faith  and  hope  in  God,  through  him,  that  we  do,  and  that  we 
ought  to  inquire  into  these  things. 

The  consideration  of  the  present  state  of  Christ  in  heaven 
may  be  reduced  unto  three  heads  : 

1.  The  glorification  of  his  human  nature  ;  what  it  hath  in 
common  with,  and  wherein  it  differs  in  kind  from  the  glory  of 
all  saints  whatever. 

2.  His  mediatory  exaltation  ;  or  the  especial  glory  of  his  per¬ 
son  as  Mediator. 

3.  The  exercise  and  discharge  of  his  office  in  this  state  of 
things  ;  which  is  what  at  present  I  shall  principally  inquire 
into.  I  shall  not  speak  at  all  of  the  nature  of  glorified  bodies, 
nor  of  any  thing  that  is  common  unto  the  human  nature  of 
Christ,  and  the  same  nature  in  glorified  saints  ;  but  only  what 
is  peculiar  unto  himself.  And  hereunto  I  shall  premise  one 
general  observation. 

Observ.  All  perfections  whereof  human  nature  is  capable, 
abiding  what  it  was  in  both  the  essential  parts  of  it,  soul  and 
body,  do  belong  unto  the  Lord  Christ  in  his  glorified  state. 

To  ascribe  unto  it  what  is  inconsistent  with  its  essence,  is  not 
an  assignation  of  glory  unto  its  state  and  condition,  but  a  de¬ 
struction  of  its  being.  To  affix  unto  the  human  nature  divine 
properties,  as  ubiquity  or  immensity,  is  to  deprive  it  of  its  own. 
The  essence  of  his  body,  is  no  more  changed,  than  that  of  his 
soul.  It  is  a  fundamental  article  of  faith,  but  he  is  in  the  same 
body  in  heaven,  wherein  he  conversed  here  on  earth ;  as  well 
as  the  faculties  of  his  rational  soul  are  continued  the  same  in 
him.  This  is  that  holy  thing  which  was  framed  immediately 
by  the  Holy  Ghost  in  the  womb  of  the  virgin.  This  is  that 


PRESENT  STATE  AND  CONDITION  IN  GLORY. 


313 


holy  One  which,  when  it  was  in  the  grave,  saw  no  corruption. 
This  is  that  body  which  was  offered  for  us,  wherein  he  bare 
our  sins  on  the  tree.  To  fancy  any  such  change  in  or  of  this 
body  by  its  glorification,  as  that  it  should  not  continue  essen¬ 
tially  and  substantially  the  same  that  it  was,  is  to  overthrow  the 
faith  of  the  church,  in  a  principal  article  of  it.  We  believe  that 
the  very  same  body  wherein  he  suffered  for  us,  without  any  al¬ 
teration  as  unto  its  substance,  essence,  or  integral  parts,  and  not 
another  body  of  an  etherial,  heavenly  structure,  wherein  is 
nothing  of  flesh,  blood,  or  bones,  by  which  he  so  frequently  tes¬ 
tified  the  faithfulness  of  God  in  his  incarnation,  is  still  that 
temple  wherein  God  dwells,  and  wherein  he  administers  in  the 
holy  place  not  made  with  hands.  The  body  which  was  pierced, 
is  that  which  all  eyes  shall  see,  and  no  other. 

On  this  foundation  I  willingly  allow  all  perfections  in  the 
glorified  human  nature  of  Christ,  which  are  consistent  with  its 
real  form  and  essence  ;  I  shall  therefore  only,  in  some  instances, 
inquire  into  the  present  glory  of  the  human  nature  of  Christ, 
wherein  it  differs  either  in  kind  or  degree  from  the  glory  of  all 
other  saints  whatever.  For  even  among  them  1  freely  allow 
different  degrees  in  glory,  which  the  eternal  order  of  things ; 
that  is,  the  will  of  God  in  the  disposal  of  all  things  unto  his 
own  glory,  doth  require. 

First,  There  is  that  wherein  the  present  glory  of  the  human 
nature  of  Christ,  differeth  in  kind  and  nature,  from  that  which 
any  other  of  the  saints  are  partakers  of,  or  shall  be  so  after  the 
resurrection.  And  this  is, 

1.  The  eternal  subsistence  of  that  nature  of  his,  in  the  per¬ 
son  of  the  Son  of  God.  As  this  belongs  unto  its  dignity  and 
honour,  so  it  doth  also  unto  its  inherent  glory.  This  is  and 
shall  be  eternally  peculiar  unto  him,  in  distinction  from,  and 
exaltation  above  the  whole  creation  of  God,  angels,  and  men. 
Those  by  whom  this  is  denied,  instead  of  the  glorious  name 
whereby  God  doth  call  him  Wonderful,  Counsellor,  the  migh¬ 
ty  God,  &c.  do  call  him  Ichabod,  where  is  the  glory,  or  there  is 
none  that  is  peculiar  unto  him.  But  the  mystery  hereof  ac¬ 
cording  unto  our  measure,  and  in  answer  unto  our  design,  we 
have  already  declared.  And  this  glory  he  had  indeed  in  this 

40 


314  the  EXALTATION  OF  CHRIST,  with  his 

world,  from  the  first  instant  of  his  incarnation  or  conception  in 
the  womb.  But  as  unto  the  demonstration  of  it,  he  emptied 
himself,  and  made  himself  of  no  reputation  under  the  form  of  a 
servant.  But  now  the  glory  of  it  is  illustriously  displayed  in 
the  sight  of  all  his  holy  ones.  Some  inquire,  whether  the  saints 
in  heaven  do  perfectly  comprehend  the  mystery  of  the  incarna¬ 
tion  of  the  Son  of  God?  I  do  not  well  understand  what  is 
meant  by  perfectly  comprehend  ;  but  this  is  certain,  that  what 
we  have  now  by  faith,  we  shall  have  there  by  sight.  For  as 
we  live  now  by  faith,  so  shall  we  there  by  sight.  No  finite 
creature  can  have  an  absolute  comprehension  of  that  which  is 
infinite.  We  shall  never  search  out  the  Almighty  to  perfection 
in  any  of  his  works  of  infinite  wisdom.  Wherefore  this  only  I 
shall  say,  there  is  such  a  satisfactory  evidence  in  heaven,  not 
only  of  the  truth,  but  also  of  the  nature  of  this  mystery,  as  that 
the  glory  of  Christ  therein  is  manifest  as  an  eternal  object  of  di¬ 
vine  adoration  and  honour.  The  enjoyment  of  heaven  is  usual- 
ly  called  the  beatifical  vision.  That  is,  such  an  intellectual 
present  view,  apprehension,  and  sight  of  God,  and  his  glory,  es¬ 
pecially  as  manifested  in  Christ,  as  will  make  us  blessed  unto 
eternity.  Wherefore  in  the  contemplation  of  this  mystery  doth  a 
great  part  of  our  blessedness  consist  ;  and  farther  our  thoughts 
cannot  attain.  This  is  that  wherein  the  glory  of  the  human 
nature  of  Christ,  doth  essentially  excel  and  differ  from  that  of 
any  other  blessed  creature  whatever.  And  hereon  other  things 
do  depend.  For, 

2.  Hence  the  union  of  the  human  nature  of  Christ  unto  God, 
and  the  communications  of  God  unto  it,  are  of  another  kind, 
than  those  of  the  blessed  saints.  In  those  things,  namely,  our 
union  with  God,  and  his  communications  unto  us,  doth  our 
blessedness  and  glory  consist. 

In  this  world  believers  are  united  unto  God  by  faith.  It  is 
by  faith  that  they  cleave  unto  him  with  purpose  of  heart.  In 
heaven  it  shall  be  by  love.  Ardent  love,  with  delight,  compla¬ 
cency,  and  joy,  from  a  clear  apprehension  of  God’s  infinite 
goodness  and  beauty  now  made  present  unto  us,  now  enjoyed 
by  us,  shall  be  the  principle  of  our  eternal  adherence  unto  him, 
and  union  with  him.  His  communications  unto  us  here,  are 


PRESENT  STATE  AND  CONDITION  IN  GLORY. 


315 


by  an  external  efficiency  of  power.  He  communicates  of  him¬ 
self  unto  us  in  the  effects  of  his  goodness,  grace,  and  mercy,  by 
the  operations  of  his  Spirit  in  us.  Of  the  same  kind  will  all  the 
communications  of  the  divine  nature  be  unto  us  unto  all  eter¬ 
nity.  It  will  be  what  he  worketh  in  us  by  his  Spirit  and  pow¬ 
er.  There  is  no  other  way  of  the  emanation  of  virtue  from 
God,  unto  any  creature  :  but  these  things  in  Christ  are  of  ano¬ 
ther  nature.  This  union  of  his  human  nature  unto  God,  is 
immediate  in  the  person  of  the  Son  ;  ours  is  mediate  by  the 
Son  as  clothed  with  our  nature.  The  way  of  communications 
of  the  divine  nature  unto  the  human  in  his  person,  is  what  we 
cannot  comprehend;  we  have  no  notion  of  it,  nothing  whereby 
it  may  be  illustrated.  There  is  nothing  equal  to  it,  nothing 
like  it  in  all  the  works  of  God.  As  it  is  a  creature,  it  must  sub¬ 
sist  in  eternal  dependence  on  God ;  neither  hath  it  any  thing 
but  what  it  receives  from  him.  For  this  belongs  essentially 
unto  the  divine  nature,  to  be  the  only  independent  eternal  spring 
and  fountain  of  all  being  and  goodness.  Nor  can  omnipotency 
itself  exalt  a  creature  into  any  such  condition,  as  that  it  should 
not  always  and  in  all  things  depend  absolutely  on  the  divine 
Being.  But  as  unto  the  way  of  the  communications  between 
the  divine  and  human  nature,  in  the  personal  union,  we  know 
it  not.  But  whether  they  be  of  life,  power,  light,  or  glory,  they 
are  of  another  kind,  than  that  whereby  we  do  or  shall  receive 
all  things.  For  all  things  are  given  unto  us,  are  wrought  in 
us,  as  was  said,  by  an  external  efficiency  of  power.  The  glo¬ 
rious  immediate  emanations  of  virtue,  from  the  divine  unto  the 
human  nature  of  Christ,  we  understand  not.  Indeed,  the  act¬ 
ings  of  natures  of  different  kinds,  where  both  are  finite  in  the 
same  person  one  towards  the  other,  is  of  a  difficult  apprehen¬ 
sion.  Who  knows  how  directive  power  and  efficacy  proceeds 
from  the  soul,  and  is  communicated  unto  the  body,  unto  every 
the  least  minute  action,  in  every  member  of  it ;  so  as  that  there 
is  no  distance  between  the  direction  and  the  action,  or  the  ac¬ 
complishment  of  it ;  or  how,  on  the  other  hand,  the  soul  is  af¬ 
fected  with  sorrow  or  trouble  in  the  moment  wherein  the  body 
feeleth  pain,  so  as  that  no  distinction  can  be  made  between  the 
body’s  sufferings  and  the  soul’s  sorrow  ?  How  much  more  is 


316  THE  EXALTATION  OF  CHRIST,  WITH  HIS 

this  mutual  communication  in  the  same  person  of  divers  na¬ 
tures  above  our  comprehension,  where  one  of  them  is  absolutely 
infinite?  Somewhat  will  bev  spoken  to  it  afterwards.  And 
herein  doth  this  eternal  glory  differ  from  that  of  all  other  glori¬ 
fied  creatures  whatever.  And, 

Hence  the  human  nature  of  Christ,  in  his  divine  person,  and 
together  with  it,  is  the  object  of  all  divine  adoration  and  wor¬ 
ship,  Rev.  v.  13.  All  creatures  whatever  do  for  ever  ascribe 
blessing,  honour,  glory,  and  power  unto  the  Lamb,  in  the  same 
manner  as  unto  him  who  sits  on  the  throne.  This  we  have 
declared  before.  But  no  other  creature,  either  is,  or  ever  can  be 
exalted  into  such  a  condition  of  glory,  as  to  be  the  object  of  any 
divine  worship,  from  the  meanest  creature  which  is  capable  of 
the  performance  of  it.  Those  who  ascribe  divine  or  religious 
honour  unto  the  saints  or  angels,  as  is  done  in  the  church  of 
Rome,  do  both  rob  Christ  of  the  principal  flower  of  his  imperial 
crown,  and  sacrilegiously  attempt  to  adorn  others  with  it,  which 
they  abhor. 

4.  The  glory  that  God  designed  to  accomplish  in  and  by  him, 
is  now  made  evident  unto  all  the  holy  ones  that  are  about  the 
throne.  The  great  design  of  the  wisdom  and  grace  of  God 
from  eternity,  was  to  declare  and  manifest  all  the  holy  glorious 
properties  of  his  nature,  in  and  by  Jesus  Christ.  And  this  is 
that  wherein  he  will  acquiesce,  with  which  he  is  well  pleased. 
When  this  is  fully  accomplished,  he  will  use  no  other  way  or 
means  for  the  manifestation  of  his  glory.  Herein  is  the  end 
and  blessedness  of  all. 

Wherefore  the  principal  work  of  faith,  whilst  we  are  in  this 
world,  is  to  behold  this  glory  of  God,  as  so  represented  unto  us 
in  Christ.  In  the  exercise  of  faith  herein,  is  our  conformity 
unto  him  carried  on  unto  perfection,  2  Cor.  iii.  18.  And  unto 
this  end,  or  that  we  may  do  so,  he  powerfully  communicates 
unto  our  minds,  a  saving  internal  light,  without  which  we  can 
neither  behold  his  glory,  nor  give  glory  unto  him.  :  He  who 
commanded  light  to  shine  out  of  darkness,  shines  into  our  hearts 
to  give  us  the  light  of  the  knowledge  of  his  glory  in  the  face  of 
Jesus  Christ,’  2  Cor.  iv.  6.  The  end,  I  say,  why  God  commu¬ 
nicates  a  spiritual  supernatural  light  unto  the  minds  of  believ- 


PRESENT  STATE  AND  CONDITION  IN  GLORY.  3L7 


ers,  is  that  they  may  be  able  to  discern  the  manifestation  and 
revelation  of  his  glory  in  Christ,  which  is  hid  from  the  world, 
Eph.  i.  17 — 19.  Col.  ii.  2.  Howbeit,  whilst  we  are  here,  we 
see  it  but  darkly  as  in  a  glass  ;  it  is  not  evident  unto  us  in  its 
own  lustre  and  beauty.  Yea,  the  remainder  of  our  darkness 
herein,  is  the  cause  of  all  our  weakness,  fears,  and  disconsola- 
tions.  Want  of  a  steady  view  of  this  glory  of  God,  is  that 
which  exposeth  us  unto  impressions  from  all  our  temptations. 
And  the  light  of  our  minds  therein,  is  that  whereby  we  are 
changed  and  transformed  into  the  likeness  of  Christ. 

But  in  heaven  this  is  conspicuously  and  gloriously  manifest 
unto  all  the  blessed  ones  that  are  before  the  throne  of  God. 
They  do  not  behold  it  by  faith  in  various  degrees  of  light,  as 
we  do  here  below.  They  have  not  apprehensions  of  some  im¬ 
pressions  of  divine  glory  on  the  person  of  Christ,  and  the  hu¬ 
man  nature  therein,  with  the  work  which  he  did  perform, 
which  is  the  utmost  of  our  attainment.  But  they  behold  open¬ 
ly  and  plainly  the  whole  glory  of  God,  all  the  characters  of  it, 
illustriously  manifesting  themselves  in  him,  in  what  he  is,  in 
what  he  hath  done,  in  what  he  doth.  Divine  wisdom,  grace, 
goodness,  love,  power,  do  all  shine  forth  in  him  unto  the  con¬ 
templation  of  all  his  saints  in  whom  he  is  admired.  And  in 
the  vision  hereof  consists  no  small  part  of  our  eternal  blessed¬ 
ness.  For  what  can  be  more  satisfactory,  more  full  of  glory 
unto  the  souls  of  believers,  than  clearly  to  comprehend  the  mys¬ 
tery  of  the  wisdom,  grace,  and  love  of  Godin  Christ?  This 
is  that  which  the  prophets  at  a  great  distance  inquired  diligent¬ 
ly  into ;  that  which  the  angels  bow  down  to  look  towards; 
that  whose  declaration  is  the  life  and  glory  of  the  gospel.  To 
behold,  in  one  view,  the  reality,  the  substance  of  all  that  was 
typified  and  represented  by  the  beautiful  fabric  of  the  tabernacle 
and  temple  which  succeeded  in  the  room  thereof;  of  all  the 
utensils  of  them,  and  services  performed  in  them  ;  all  that  the 
promises  of  the  Old  Testament  did  contain,  or  the  declarations 
of  the  New  ;  as  it  is  the  most  satisfactory,  blessed,  and  glorious 
state  that  by  the  present  light  of  faith  we  can  desire  or  long  for,  so 
it  evidenceth  a  glory  in  Christ  of  another  kind  and  nature,  than 
what  any  creature  can  be  participant  in.  I  shall  therefore  state 


318  THE  EXALTATION  OF  CHRIST,  WITH  HIS 

it  unto  your  consideration,  with  some  few  observations  con¬ 
cerning  it. 

1.  Every  believer  seeth  here  in  this  life,  an  excellency,  a 
glory  in  the  mystery  of  God  in  Christ.  They  do  so  in  various 
degrees,  unless  it  be  in  times  of  temptation,  when  any  of  them 
walk  in  darkness,  and  have  no  light.  The  view  and  prospect 
herein  to  is  far  more  clear,  and  accompanied  with  more  evidence 
in  some  than  in  others,  according  unto  the  various  degrees  of 
their  faith  and  light.  The  spiritual  sight  of  some  is  very  weak, 
and  their  views  of  the  glory  of  God  in  Christ  are  much  obscur¬ 
ed  with  inevidence,  darkness,  and  instability.  This  in  many  is 
occasioned  by  the  weakness  of  their  natural  ability,  in  more  by 
spiritual  sloth  and  negligence  ;  in  that  they  have  not  habitually 
exercised  their  senses  to  discern  good  and  evil,  as  the  Apostle 
speaks,  Heb.  v.  14.  Some  want  instruction,  and  some  have 
their  minds  corrupted  by  false  opinions.  Howbeit,  all  true  be¬ 
lievers  have  the  eyes  of  their  understanding  opened,  to  discern, 
in  some  measure,  the  glory  of  God,  as  represented  to  them  in 
the  gospel.  Unto  others  it  is  foolishness  ;  or  they  think  there 
is  that  darkness  in  it  whereunto  they  cannot  approach.  But  all 
the  darkness  is  in  themselves.  This  is  the  distinguishing  pro¬ 
perty  and  character  of  saving  faith  ;  it  beholds  the  glory  of 
God  in  the  face  of  Jesus  Christ ;  it  makes  us  to  discern  the 
manifestation  of  the  glory  of  God  in  Christ,  as  declared  in  the 
gospel. 

2.  Our  apprehension  of  this  glory  is  the  spring  of  all  our 
obedience,  consolation,  and  hope  in  this  world.  Faith,  disco¬ 
vering  this  manifestation  of  the  glory  of  God  in  Christ,  engag- 
eth  the  soul  unto  universal  obedience,  as  finding  therein  abun¬ 
dant  reason  for  it,  and  encouragement  unto  it.  Then  is  obe¬ 
dience  truly  evangelical,  when  it  ariseth  from  this  acting  of 
faith,  and  is  thereon  accompanied  with  liberty  and  gratitude. 
And  herein  is  laid  all  the  foundation  of  our  consolations  for  the 
present,  and  hope  for  the  future.  For  the  whole  security  of  our 
present  and  future  condition  depends  on  the  actings  of  God 
towards  us,  according  as  he  hath  manifested  himself  in  Christ. 

3.  From  the  exercise  of  faith  herein,  doth  divine  love,  love 
unto  God  proceed  ;  therein  alone  is  it  enlivened  and  inflamed. 


PRESENT  STATE  AND  CONDITION  IN  GLORY.  319 


On  these  apprehensions  doth  a  believing  soul  cry  out,  {  How 
great  is  his  goodness  ?  How  great  is  his  beauty  V  God  in 
Christ  reconciling  the  world  unto  himself,  is  the  only  object  of 
divine  love.  Under  that  representation  of  him  alone,  can  the 
soul  cleave  unto  him  with  ardent  love,  constant  delight,  and  in¬ 
tense  affections.  All  other  notions  of  love  unto  God  in  sinners, 
as  we  are  all,  are  empty  fancies.  Wherefore, 

4.  All  believers  are,  or  should  be,  conversant  in  their  minds 
about  these  things,  with  longings,  expectations,  and  desires  after 
nearer  approaches  unto  them,  and  enjoyments  of  them.  And 
if  we  are  not  so,  we  are  earthly,  carnal,  and  unspiritual.  Yea, 
the  want  of  this  frame,  the  neglect  of  this  duty,  is  the  sole  cause 
why  many  professors  are  so  carnal  in  their  minds,  and  so 
worldly  in  their  conversations.  But  this  is  the  state  of  them 
who  live  in  the  due  exercise  of  faith.  This  they  pant  and 
breathe  after  ;  namely,  that  they  may  be  delivered  from  all  dark¬ 
ness,  unstable  thoughts,  and  imperfect  apprehensions  of  the 
glory  of  God  in  Christ.  After  these  things  do  those  who  have 
received  the  first  fruits  of  the  Spirit,  groan  within  themselves. 
This  glory  they  would  behold  with  open  face,  not  as  at  present 
in  a  glass,  but  in  its  own  beauty.  What  do  we  want?  What 
would  we  be  at  ?  What  do  our  souls  desire  ?  Is  it  not  that  we 
might  have  a  more  full,  clear,  stable  comprehension  of  the 
wisdom,  love,  grace,  goodness,  holiness,  righteousness  and  power 
of  God,  as  declared  and  exalted  in  Christ  unto  our  redemption 
and  eternal  salvation  ?  To  see  the  glory  of  God  in  Christ,  to 
understand  his  love  unto  him,  and  valuation  of  him,  to  com¬ 
prehend  his  nearness  unto  God,  all  evidenced  in  his  media¬ 
tion,  is  that  which  he  hath  promised  unto  us,  and  which  we  are 
pressing  after.  See  John  xvii.  23,  24. 

5.  Heaven  will  satisfy  all  those  desires  and  expectations  ;  to 
have  them  fully  satisfied,  is  heaven  and  eternal  blessedness. 
This  fills  the  souls  of  them  who  are  already  departed  in  the 
faith,  with  admiration,  joy,  and  praises.  See  Rev.  v.  9 — 11. 
Herein  is  the  glory  of  Christ  absolutely  of  another  kind  and  na¬ 
ture,  than  that  of any  other  creature  whatever.  And  from  hence 
it  is,  that  our  glory  shall  principally  consist  in  beholding  his 
glory,  because  the  whole  glory  of  God  is  manifested  in  him. 


320  THE  EXALTATION  OF  CHRIST,  WITH  HIS 

And  by  the  way,  we  may  see  hence  the  vanity,  as  well  as  the 
idolatry  of  them  who  would  represent  Christ  in  glory,  as  the 
object  of  our  adoration,  in  pictures  and  images.  They  fashion 
wood  or  stone  into  the  likeness  of  a  man.  They  adorn  it  with 
colours  and  flourishes  of  art,  to  set  it  forth  unto  the  senses  and 
fancies  of  superstitious  persons,  as  having  a  resemblance  of  glo¬ 
ry.  And  when  they  have  done,  they  lavish  gold  out  of  the  bag, 
as  the  prophet  speaks,  in  various  sorts  of  supposed  ornaments  ; 
such  as  are  so  only  to  the  vainest  sort  of  mankind  ;  and 
so  propose  it  as  an  image  or  resemblance  of  Christ  in  glo¬ 
ry.  But  what  is  there  in  it  that  hath  the  least  respect  there¬ 
unto,  the  least  likeness  of  it  ?  nay,  is  it  not  the  most  effectual 
means  that  can  be  devised,  to  divert  the  minds  of  men  from  true 
and  real  apprehensions  of  it  ?  doth  it  teach  any  thing  of  the 
subsistence  of  the  human  nature  of  Christ  in  the  person  of  the 
Son  of  God  ?  nay,  doth  it  not  obliterate  all  thoughts  of  it  ? 
What  is  represented  thereby  of  the  union  of  it  unto  God,  and 
the  immediate  communications  of  God  unto  it?  doth  it  declare 
the  manifestation  of  all  the  glorious  properties  of  the  divine  na¬ 
ture  in  him?  One  thing  indeed  they  ascribe  unto  it  that  is 
proper  unto  Christ ;  namely,  that  it  is  to  be  adored  and  wor¬ 
shipped,  whereby  they  add  idolatry  unto  their  folly.  Persons 
who  know  not  what  it  is  to  live  by  faith,  whose  minds  are  never 
raised  by  spiritual  heavenly  contemplations,  who  have  no  de¬ 
sign  in  religion  but  to  gratify  their  inward  superstition,  by  their 
outward  senses,  may  be  pleased  for  a  time,  and  ruined  for  ever 
by  these  delusions.  Those  who  have  real  faith  in  Christ,  and 
love  unto  him,  have  a  more  glorious  object  for  their  exercise. 

And  we  may  hereby  examine  both  our  own  notions  of  the 
state  of  glory,  and  our  preparations  for  it,  and  whether  we  are 
in  any  measure  made  meet  for  the  inheritance  of  the  saints  of 
light.  More  grounds  of  this  trial  will  be  afterwards  suggested, 
these  laid  down  may  not  be  passed  by.  Various  are  the 
thoughts  of  men  about  the  future  state,  the  things  which  are 
not  seen,  which  are  eternal.  Some  rise  no  higher,  but  unto 
hopes  of  escaping  hell,  or  everlasting  miseries  when  they  die. 
Yet  the  heathen  had  their  Elysian  fields,  and  Mahomet  his 
sensual  paradise.  Others  have  apprehensions  of  I  know  not 


PRESENT  STATE  AND  CONDITION  IN  GLORY.  321 

what  glistering  glory  that  will  please  and  satisfy  them  they 
know  not  how,  when  they  can  be  here  no  longer.  But  this 
state  is  quite  of  another  nature,  and  the  blessedness  of  it  is  spi¬ 
ritual  and  intellectual.  Take  an  instance  in  one  of  the  things 
before  laid  down.  The  glory  of  heaven  consists  in  the  full 
manifestation  of  divine  wisdom,  goodness,  grace,  holiness,  of 
all  the  properties  of  the  nature  of  God  in  Christ.  In  the  clear 
perception  and  constant  contemplation  hereof,  consists  no  small 
part  of  eternal  blessedness.  What  then  are  our  present  thoughts 
of  these  things  ?  What  joy,  what  satisfaction  have  we  in  the 
sight  of  them,  which  we  have  by  faith  through  divine  revela¬ 
tion  ?  What  is  our  desire  to  come  unto  the  perfect  comprehen¬ 
sion  of  them  ?  How  do  we  like  this  heaven  ?  What  do  we 
find  in  ourselves  that  will  be  eternally  satisfied  hereby  ?  Ac¬ 
cording  as  our  desires  are  after  them,  such  and  no  other  are  our 
desires  of  the  true  heaven,  of  the  residence  of  blessedness  and 
glory.  Neither  will  God  bring  us  unto  heaven  whether  we 
will  or  no.  If  through  the  ignorance  and  darkness  of  our 
minds,  if  through  the  earthliness  and  sensuality  of  our  affec¬ 
tions,  if  through  a  fulness  of  the  world  ;  and  the  occasions  of 
it,  if  by  the  love  of  life,  and  our  present  enjoyments,  we  are 
strangers  unto  these  things,  we  are  not  conversant  about  them, 
we  long  not  after  them  ;  we  are  not  in  the  way  towards  their  en¬ 
joyment.  The  present  satisfaction  we  receive  in  them  by  faith, 
is  the  best  evidence  we  have  of  an  indefeasible  interest  in  them. 
How  foolish  is  it  to  lose  the  first-fruits  of  these  things  in  our  own 
souls,  those  entrances  into  blessedness,  which  the  contemplation 
of  them  through  faith  should  open  unto  us,  and  hazard  our  ever¬ 
lasting  enjoyment  of  them,  by  an  eager  pursuit  of  an  interest  in 
perishing  things  here  below  ?  This,  this  is  that  which  ruins 
the  souls  of  most,  and  keeps  the  faith  of  many  at  so  low  an  ebb, 
that  it  is  hard  to  discover  any  genuine  workings  of  it. 

Secondly,  The  glory  of  the  human  nature  of  Christ  differs 
from  that  of  the  saints  after  the  resurrection,  in  things  which 
concern  the  degrees  of  it.  For, 

1.  The  glory  of  his  body  is  the  example  and  pattern  of  what 
they  shall  be  conformed  unto,  Phil.  iii.  21.  ‘Who  shall 
change  our  vile  body,  that  it  mav  be  fashioned  like  unto  his 

41 


322  THE  EXALTATION  OF  CHRIST,  WITH  HIS 

I 

glorious  body,  according  to  the  working  whereby  he  is  able 
even  to  subdue  all  things  unto  himself.7  Our  bodies  were  made 

o 

vile  by  the  entrance  of  sin  ;  thence  they  became  brothers  to  the 
worms,  and  sisters  unto  corruption.  To  death  and  the  grave, 
with  rottenness  and  corruption  therein,  they  are  designed.  At 
the  resurrection  they  shall  be  new-framed,  fashioned,  and 
moulded.  Not  only  all  the  detriment  and  disadvantage  they 
received  by  the  entrance  of  sin  shall  be  removed,  but  many 
additions  of  glorious  qualifications,  which  they  had  not  in  their 
primitive  natural  constitution,  shall  be  added  unto  them.  And 
this  shall  be  done  by  the  almighty  power  of  Christ ;  that  work¬ 
ing  or  exercise  of  it,  whereby  he  is  able  to  subdue  all  things 
unto  himself.  But  of  this  state  whereinto  we  shall  be  changed 
by  the  power  of  Christ,  his  own  body  is  the  pattern  and  ex¬ 
ample.  A  similitude  of  it  is  all  that  we  shall  attain  unto.  And 
that  which  is  the  idea  and  exemplar  in  any  state,  is  the  rule 
and  standard  unto  all  others.  Such  is  the  glory  of  Christ ; 
ours  consists  in  conformity  thereunto ;  which  gives  him  the 
pre-eminence. 

2.  As  the  state  of  his  body  is  more  glorious  than  ours  shall 
be,  so  will  that  of  his  soul  in  itself  be  made  appear  to  be  more 
excellent  than  what  we  are  capable  of.  For  that  fulness  of 
the  Spirit  without  measure,  and  of  all  grace  which  his  nature 
was  capacitated  for  by  virtue  of  the  hypostatical  union,  doth 
now  shine  forth  in  all  excellency  and  glory.  The  grace  that 
was  in  Christ  in  this  world,  is  the  same  with  that  which  is  in 
him  now  in  heaven.  The  nature  of  it  was  not  changed,  when 
he  ceased  to  be  viator,  but  is  only  brought  into  a  more  glori¬ 
ous  exercise  now  he  is  comprehensor.  And  all  his  graces  are 
now  made  manifest,  the  vail  being  taken  from  them,  and  light 
communicated  to  discern  them.  As  in  this  world,  he  had 
unto  the  most,  neither  form  nor  comeliness  for  which  he 
should  be  desired,  partly  from  the  vail  which  was  cast  on  his 
inward  beauty,  from  his  outward  condition,  but  principally 
from  the  darkness  which  was  on  their  minds,  whereby  they 
were  disenabled  to  discern  the  glory  of  spiritual  things  ;  not¬ 
withstanding  which,  some  then  in  the  light  of  faith  1  saw  his 
glory,  as  the  glory  of  the  only  begotten  of  the  Father,  full  of 


PRESENT  STATE  AND  CONDITION  IN  GLORY.  323 


grace  and  truth  so  now  the  vail  is  removed,  and  the  dark¬ 
ness  wholly  taken  away  from  the  minds  of  the  saints ;  he  is 
in  the  glory  of  his  graces  altogether  lovely  and  desirable. 
And  although  the  grace  which  is  in  believers,  be  of  the  same 
nature  with  that  which  is  in  Christ  Jesus,  and  shall  be  changed 
into  glory,  after  the  likeness  of  his,  yet  is  it,  and  always  shall 
be  incomprehensibly  short  of  what  dwells  in  him.  And  here¬ 
in  also  doth  his  glory  gradually  excel  that  of  all  other  crea¬ 
tures  whatever. 

But  we  must  here  draw  a  vail  over  what  yet  remains  ;  for 
it  doth  not  yet  appear  what  we  ourselves  shall  be.  Much  less 
is  it  evident  what  are,  and  what  will  be  the  glories  of  the  Head 
above  all  the  members  ;  even  then  when  we  shall  be  made  like 
unto  him.  But  it  must  be  remembered,  that  whereas  at  the 
entrance  of  this  discourse  we  so  proposed  the  consideration  of 
the  present  state  of  the  Lord  Christ  in  heaven,  as  that  which 
should  have  an  end  at  the  consummation  of  all  things;  what 
hath  been  spoken  concerning  the  glory  of  his  human  nature  in 
itself,  is  not  of  that  kind,  but  what  abideth  unto  eternity.  All 
the  things  mentioned,  abide  in  him  and  unto  him  for  ever¬ 
more. 

The  second  thing  to  be  considered  in  the  present  state  and 
condition  of  Christ,  is  his  mediatory  exaltation.  And  two 
things  with  respect  thereunto  may  be  inquired  into,  (t.)  The 
way  of  his  entrance  into  that  state  above.  (2.)  The  state  it¬ 
self,  with  the  glory  of  it. 

First,  The  way  of  his  entrance  into  the  exercise  of  his  me¬ 
diatory  office  in  heaven,  is  expressed,  1  Tim.  iii.  16.  ‘  He  was 

received  into  glory,’  or  rather  gloriously.  And  he  1  entered 
into  glory,’  Luke  xxiv.  26.  This  assumption  and  entrance 
into  glory,  was  upon  his  ascension  described,  Acts  i.  9 — 1 1. 
He  was  taken  up  into  heaven,  dve^dn  iv  So$v,  by  an  act  of  divine 
power  ;  and  he  went  into  heaven,  iuraxesv  a?  in  his  own 
choice  and  will,  as  that  which  he  was  exalted  unto.  And  this 
ascension  of  Christ  in  his  human  nature  into  heaven  is  a  fun¬ 
damental  article  of  the  faith  of  the  church. 

And  it  falls  under  a  double  consideration. 

(1.)  As  it  was  triumphant,  as  he  was  a  King. 


324 


THE  EXALTATTON  OF  CHRIST,  WITH  HIS 


(2.)  As  it  was  gracious,  as  he  was  a  Priest.  His  ascension 
as  unto  change  of  place,  from  earth  to  heaven,  and  as  unto  the 
outward  manner  of  it,  was  one  and  the  same,  and  at  once  ac¬ 
complished.  But  as  unto  the  end  of  it,  which  is  the  exercise 
of  all  his  offices,  it  had  various  respects,  various  prefigura¬ 
tions,  and  is  distinctly  proposed  unto  us,  with  reference  unto 
them. 

1st,  In  his  ascension,  as  it  was  triumphant,  three  things  may 
be  considered. 

(1.)  The  manner  of  it,  with  its  representation  of  old.  (2.) 
The  place  whereunto  he  ascended.  (3.)  The  end  of  it,  or  what 
was  the  work  which  he  had  to  do  thereon. 

1.  As  unto  the  manner  of  it,  it  was  openly  triumphant  and 
glorious.  So  is  it  described,  Eph.  iv.  8.  He  ‘  ascended  up  on 
high,  he  led  captivity  captive,  and  gave  gifts  unto  men.’  And 
respect  is  had  unto  the  prefiguration  of  it,  at  the  giving  of  the 
law,  Psal.  lxviii.  17,  18.  where  the  glory  of  it  is  more  fully 
expressed.  ‘  The  chariots  of  God  are  twenty  thousand,  even 
thousands  of  angels  :  the  Lord  is  among  them  as  in  Sinai,  in 
the  holy  place.  Thou  hast  ascended  on  high,  thou  hast  led 
captivity  captive,’  &c.  The  most  glorious  appearance  of  God 
upon  the  earth  under  the  Old  Testament,  was  that  on  Mount 
Sinai,  in  the  giving  of  the  law.  And  as  his  presence  was  there 
attended  with  all  his  glorious  angels,  so  when  upon  the  finish¬ 
ing1  of  that  work  he  returned  or  ascended  into  heaven,  it  was 
in  the  way  of  a  triumph  with  all  that  royal  attendance.  And 
this  prefigured  the  ascent  of  Christ  into  heaven  upon  his  ful¬ 
filling  of  the  law,  all  that  was  required  in  it,  or  signified  by  it. 
He  ascended  triumphantly,  after  he  had  given  the  law,  as  a 
figure  of  his  triumphant  ascent  after  he  had  fulfilled  it.  Hav¬ 
ing  then  ‘spoiled  principalities  and  powers,  he  made  a  shew 
of  them  openly,  triumphing  over  them,’  Col.  ii.  15.  So  he 
led  captivity  captive  ;  or  all  the  adverse  powers  of  the  salva¬ 
tion  of  the  church  in  triumph  at  his  chariot-wheels.  I  deny 
not,  but  that  his  leading  captivity  captive,  principally  respects 
his  spiritual  conquest  over  Satan,  and  the  destruction  of  his 
power.  Yet,  whereas  he  is  also  said  to  1  spoil  principalities 
and  powers,  making  a  shew  of  them  openly,’  and  triumphing 


PRESENT  STATE  AND  CONDITION  IN  GLORY. 


325 


over  them,  I  no  way  doubt,  but  Satan,  the  head  of  the  apostacy, 
and  the  chief  princes  of  darkness  were  led  openly  in  sight  of 
all  the  holy  angels,  as  conquered  captives.  The  Seed  of  the 
woman  having  now  broken  the  head  of  the  serpent.  This  is 
that  which  is  so  emphatically  expressed,  Psal.  xlvii.  through¬ 
out.  The  ground  and  cause  of  all  the  triumphant  rejoicing 
of  the  church  therein  declared,  is,  that  God  was  ‘  gone  up  with 
a  shout,  the  Lord  with  the  sound  of  a  trumpet,’  ver.  5.  which 
is  nothing  but  the  glorious  ascent  of  Christ  into  heaven,  said 
to  be  accompanied  with  shouts,  and  the  sound  of  a  trumpet, 
the  expressions  of  triumphant  rejoicing,  because  of  the  glorious 
acclamations  that  were  made  thereon  by  all  the  attendants  of 
the  throne  of  God. 

2.  The  place  whither  he  thus  ascended,  is  on  high.  ‘  He 
ascended  up  on  high,’  Eph.  iv.  8.  ;  that  is  heaven.  He  went 
into  heaven,  Acts  i.  11.;  and  the  ‘heavens  must  receive  him,’ 
verse  3.  21.;  not  these  aspectable  heavens  which  we  behold; 
for  in  his  ascension  ‘he  passed  through  them,’  Heb.  iv.  14. 
and  is  made  ‘  higher  than  they,’  chap.  vii.  26. ;  but  into  the 
place  of  the  residence  of  God  in  glory  and  majesty,  Heb.  i.  3. 
chap.  viii.  1.  chap.  xii.  2.  There  on  ‘the  throne  of  God,’  Rev. 
iii.  21.  on  the  right  hand  of  the  majesty  on  high,  he  sits  down 
in  the  full  possession  and  exercise  of  all  power  and  authority. 
This  is  the  palace  of  this  king  of  saints  and  nations.  There 
is  his  royal  eternal  throne,  Heb.  i.  8.  And  many  crowns 
are  on  his  head,  Rev.  xix.  12,  or  all  dignity  and  honour. 
And  he  who  in  a  pretended  imitation  of  him  wears  a  triple 
crown,  hath  upon  his  own  head  thereby,  the  name  of  blas¬ 
phemy,  Rev.  xiii.  1.  There  are  before  him  his  sceptre  of 
righteousness,  his  rod  of  iron,  all  the  regalia  of  his  glorious 
kingdom.  For  by  these  emblems  of  power  doth  the  Scripture 
represent  unto  us  his  sovereign  divine  authority  in  the  execu¬ 
tion  of  his  kingly  office.  Thus  he  ascended  triumphantly, 
having  conquered  his  enemies ;  thus  he  reigneth  gloriously 
over  all. 

3.  The  end  for  which  he  thus  triumphantly  ascended  into 
heaven,  is  twofold.  (1.)  The  overturning  and  destruction  of 
all  his  enemies  in  all  their  remaining  powers.  He  rules  them 


326 


THE  EXALTATION  OP  CHRIST,  WITH  HIS 

with  a  rod  of  iron,  and  in  his  due  time  will  dash  them  in  pieces 
as  a  potter’s  vessel,  Psal.  ii.  9.  ‘  For  he  must  reign  until  all 

his  enemies  are  made  his  footstool,’  1  Cor.  xv.  25,  26.  Psal. 
cx.  1.  Although  at  present  for  the  most  part  they  despise  his 
authority,  yet  they  are  all  absolutely  in  his  power,  and  shall 
fall  under  his  eternal  displeasure.  (2.)  The  preservation,  con¬ 
tinuation  and  rule  of  his  church,  both  as  unto  the  internal  state 
of  the  souls  of  them  that  believe,  and  the  external  order  of  the 
church  in  its  worship  and  obedience;  in  its  preservation  under 
and  from  all  oppositions  and  persecutions  in  this  world.  There 
is  in  each  of  these,  such  a  continual  exercise  of  divine  wisdom, 
power,  and  care,  the  effects  of  them  are  so  great  and  marvel¬ 
lous,  and  the  fruits  of  them  so  abundant  unto  the  glory  of  God, 
that  the  world  would  not  contain  the  books  that  might  be  writ¬ 
ten  of  them  ;  but  to  handle  them  distinctly  is  not  our  present 
design. 

2dly,  His  ascension  may  be  considered  as  gracious  ;  as  the 
ascent  of  an  high  priest.  And  herein  the  things  before  men¬ 
tioned  are  of  a  distinct  consideration. 

1.  As  to  the  manner  of  it,  and  the  design  of  it,  he  gives  an 
account  of  them  himself,  John  xx.  17.  His  design  herein  was 
not  the  taking  on  him  the  exercise  of  his  power,  kingdom,  and 
glorious  rule  ;  but  the  acting  with  God  on  the  behalf  of  his 
disciples.  ‘  I  go  (saith  he)  to  my  Father,  and  to  your  Father, 
to  my  God,  and  to  your  God  ;’  not  his  God  and  Father  with 
respect  unto  eternal  generation,  but  as  he  was  their  God  and 
Father  also.  And  he  was  so,  as  he  was  their  God  and  Fa¬ 
ther  in  the  same  covenant  with  himself ;  wherein  he  was  to 
procure  of  God  all  good  things  for  them.  Through  the  blood 
of  this  everlasting  covenant,  namely,  his  own  blood,  whereby 
this  covenant  was  established,  and  all  the  good  things  of  it  se¬ 
cured  unto  the  church,  he  was  brought  again  from  the  dead, 
that  he  might  live  ever  to  communicate  them  unto  the  church, 
Heb.  xiii.  20,  21.  With  this  design  in  his  ascension,  and  the 
effects  of  it,  did  he  often  comfort  and  refresh  the  hearts  of  his 
disciples,  when  they  were  ready  to  faint  on  the  apprehensions 
of  his  leaving  of  them  here  below,  John  xiv.  1,  2.  xvi.  5 — 7. 
And  this  was  typified  by  the  ascent  of  the  high  priest  unto  the 


PRESENT  STATE  AND  CONDITION  IN  GLORY.  327 


temple  of  old.  The  temple  was  situated  on  an  hill,  high  and 
steep,  so  as  that  there  was  no  approach  unto  it  but  by  stairs. 
Hence  in  their  wars  it  was  looked  on  as  a  most  impregnable 
fortress.  And  the  solemn  ascent  of  the  high  priest  into  it  on 
the  day  of  expiation,  had  a  resemblance  of  this  ascent  of  Christ 
into  heaven.  For  after  he  had  offered  the  sacrifice  in  the  out¬ 
ward  court,  and  made  atonement  for  sin,  he  entered  into  the 
most  holy  place,  a  type  of  heaven  itself,  as  the  Apostle  declares, 
Heb.  ix.  24.  of  heaven,  as  it  was  the  place  whereinto  our  High 
Priest  was  to  enter.  And  it  was  a  joyful  ascent,  though  not 
triumphant.  All  the  psalms  from  the  120th  to  the  134th  in¬ 
clusively,  whose  titles  are — Songs  of  degrees,  or  rather  ascents 
or  risings,  being  generally  songs  of  praise  and  exhortations  to 
have  respect  unto  the  sanctuary,  were  sung  to  God  at  the  rest¬ 
ing  places  of  that  ascent.  Especially  was  this  represented  on 
the  day  of  jubilee.  The  proclamation  of  the  jubilee  was  on  the 
same  day  that  the  high  priest  entered  into  the  holy  place  ;  and 
at  the  same  time  ;  namely,  on  the  tenth  day  of  the  seventh 
month,  Lev.  xvi.  29.  xxv.  9.  Then  did  the  trumpet  sound 
throughout  the  land,  the  whole  church  ;  and  liberty  was  pro¬ 
claimed  unto  all  servants,  captives,  and  such  as  had  sold  their 
possessions,  that  they  might  return  unto  them  again.  This  be- 
ing  a  great  type  of  the  spiritual  deliverance  of  the  church,  the 
noise  of  the  trumpet  was  called  the  joyful  sound,  Psal.  Ixxxix. 
15.  ‘Blessed  are  the  people  that  know  the  joyful  sound,  they 
shall  walk,  O  Lord,  in  the  light  of  thy  countenance.’  Those 
who  are  made  partakers  of  spiritual  deliverance,  shall  walk  be¬ 
fore  God  in  a  sense  of  his  love  and  grace.  This  is  the  ascent 
of  our  High  Priest  into  his  sanctuary,  when  he  ‘proclaimed  the 
acceptable  year  of  the  Lord,  and  the  day  of  vengeance  of  our 
God,  to  comfort  all  that  mourn ;  to  appoint  unto  them  that 
mourn  in  Zion,  to  give  them  beauty  for  ashes,  the  oil  of  joy  for 
mourning,  the  garment  of  praise  for  the  spirit  of  heaviness,  that 
they  might  be  called  trees  of  righteousness,  the  planting  of  the 
Lord,  that  he  might  be  glorified,’  Isa.  Ixi.  2,  3.  For  in  the  as¬ 
cension  of  Christ,  proclamation  was  made  in  the  gospel,  of  mer¬ 
cy,  pardon,  peace,  joy,  and  everlasting  refreshments,  unto  all 
that  were  distressed  by  sin,  with  a  communication  of  righteous- 


32S 


THE  EXALTATION  OF  CHRIST,  WITH  HIS 

ness  unto  them,  to  the  eternal  glory  of  God.  Such  was  the  en¬ 
trance  of  our  High  Priest  into  heaven,  with  acclamations  of  joy 
and  praise  unto  God. 

2.  The  place  whereinto  he  thus  entered  was  the  ‘sanctuary 
above,  the  tabernacle  not  made  with  hands,’  Heb.  viii.  2.  It 
was  into  heaven  itself,  not  absolutely,  but  as  it  is  the  temple  of 
God,  as  the  throne  of  grace  and  mercy-seat  are  in  it,  which 
must  further  be  spoken  unto  immediately. 

3.  The  end  why  the  Lord  Christ  thus  ascended,  and  thus 
entered  into  the  holy  place,  was  to  appear  in  the  presence  of 
God  for  us,  and  to  make  intercession  for  all  that  come  unto 
God  by  him,  Heb.  vii.  26,  27.  chap.  ix.  24,  25. 

He  ascended  triumphantly  into  heaven,  as  Solomon  ascend¬ 
ed  into  his  glorious  throne  of  judgment,  described  1  Kings  x. 
18—20.  As  David  was  the  type  of  his  conquest  over  all  the 
enemies  of  his  church,  so  was  Solomon  of  his  glorious  reign. 
The  types  were  multiplied  because  of  their  imperfection.  Then 
came  unto  him  the  queen  of  Sheba,  the  type  of  the  Gentile  con¬ 
verts  and  the  church.  When  the  voluntaries  of  the  people 
(those  made  willing  in  the  day  of  his  power,  Psal.  cx.  3.)  gather¬ 
ed  themselves  to  the  people  of  the  God  of  Abraham,  and  were 
taken  into  his  covenant,  Psal.  xlvii.  9.  But  he  ascended  gra¬ 
ciously,  as  the  high  priest  went  into  the  holy  place.  Not  to 
rule  all  things  gloriously  with  mighty  power,  not  to  use  his 
sword  and  his  sceptre,  but  to  appear  as  an  high  priest  in  a  1  gar¬ 
ment  down  to  the  foot,  and  a  golden  girdle  about  his  paps,  Rev. 
i.  13.  as  in  a  tabernacle  or  temple  before  a  throne  of  grace.  His 
sitting  down  at  the  right  hand  of  the  Majesty  on  high,  adds  to 
the  glory  of  his  priestly  office,  but  belongs  not  unto  the  execu¬ 
tion  of  it.  So  it  was  prophesied  of  him,  that  ‘  he  should  be  a 
priest  on  his  throne,’  Zech.  vi.  13. 

It  may  be  added  hereunto,  that  when  he  thus  left  this  world, 
and  ascended  into  glory,  the  great  promise  he  made  unto  his 
disciples,  as  they  were  to  be  preachers  of  the  gospel,  and  in 
them  unto  all  that  should  succeed  them  in  that  office,  was  that 
he  would  send  the  Holy  Spirit  unto  them,  to  teach  and  guide 
them,  to  lead  them  into  all  truth,  to  declare  unto  them  the  mys¬ 
teries  of  the  will,  grace,  and  love  of  God,  for  the  use  of  the 


PRESENT  STATE  AND  CONDITION  IN  GLORY*  329 


whole  church.  This  he  promised  to  do,  and  did  in  the  dis¬ 
charge  of  his  prophetical  office.  And  although  his  givinggifts 
unto  men  was  an  act  of  his  kingly  power,  yet  it  was  for  the 
end  of  his  prophetical  office. 

From  what  hath  been  spoken,  it  is  evident  that  the  Lord 
Christ  ascended  into  heaven,  or  was  received  up  into  glory, 
with  this  design- ;  namely,  to  exercise  his  office  of  mediation,  in 
the  hehalf  of  the  church,  until  the  end  should  be.  As  this 
was  his  grace,  that  when  he  was  1  rich,  foroursakes  he  became 
poor  so  when  he  was  made  rich  again,  for  his  own  sake,  he 
lays  forth  all  the  riches  of  his  glory  and  power  on  our  behalf. 

Secondly,  The  glory  of  the  state  and  condition  whereinto 
Christ  thus  entered,  is  the  next  thing  to  be  considered.  For  he 
is  set  down  at  the  right  hand  of  the  Majesty  on  high.  And  as 
his  ascension,  with  the  ends  of  it,  were  twofold,  or  of  a  double 
consideration,  so  was  his  glory  that  ensued  thereon.  For  his 
present  mediatory  state  consists  either  in  the  glory  of  his  power 
and  authority,  or  in  the  glory  of  his  love  and  grace  ;  his  glory 
as  a  King,  or  his  glory  as  a  Priest.  For  the  first  of  these,  or 
his  royal  glory,  in  sovereign  power  and  authority  over  the 
whole  creation  of  God,  all  in  heaven  and  earth,  persons  and 
things,  angels  and  men,  good  and  bad,  alive  and  dead,  all  things 
spiritual  and  eternal,  grace,  gifts,  and  glory,  his  right  and  pow¬ 
er,  or  ability  to  dispose  of  all  things -according  unto  his  will 
and  pleasure,  I  have  so  fully  and  distinctly  declared  it,  in  my 
exposition  on  Heb.  i.  3.  as  that  I  shall  not  here  again  insist 
upon  it.  His  present  glory  in  the  way  of  love  and  grace ;  his 
glory  as  a  Priest,  will  be  manifested  in  what  doth  ensue. 


42 


230  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 


CHAP.  XX. 

THE  EXERCISE  OF  THE  MEDIATORY  OFFICE  OF  CHRIST  IN 

HEAVEN. 

The  third  and  last  thing^whch  we  proposed  onto  considera¬ 
tion,  in  our  inquiry  into  the  present  state  and  condition  of  the 
person  of  Christ  in  heaven,  is  the  exercise  and  discharge  of  his 
mediatory  office  in  behalf  of  the  church  ;  especially  as  he  con- 
tinueth  to  be  a  minister  of  the  sanctuary,  and  of  the  true  taber¬ 
nacle  which  God  hath  fixed,  and  not  man. 

All  Christians  acknowledge,  that  his  present  state  is  a  state 
of  the  highest  glory,  of  exaltation  above  the  whole  creation  of 
God,  above  every  name  that  is  or  can  be  named  ;  and  hereon 
they  esteem  their  own  honour  and  safety  to  depend.  Neither 
do  they  doubt  of  his  power,  but  take  it  for  granted  that  he  can 
do  whatever  he  pleaseth,  which  is  the  ground  of  their  placing 
all  their  confidence  in  him.  But  we  must  shew,  moreover,  that 
his  present  state  is  a  state  of  office-power,  work,  and  duty.  He 
leads  not  in  heaven  a  life  of  mere  glory,  majesty,  and  blessed¬ 
ness,  but  a  life  of  office,  love,  and  care  also.  He  lives  as  the 
Mediator  of  the  church,  as  the  King,  Priest,  and  Prophet  there¬ 
of.  Hereon  do  our  present  safety,  and  our  future  eternal  sal¬ 
vation  depend.  Without  the  continual  actings  of  the  office, 
power,  and  care  of  Christ,  the  church  could  not  be  preserved 
one  moment.  And  the  darkness  of  our  faith  herein,  is  the 
cause  of  all  our  disconsolations,  and  most  of  our  weaknesses  in 
obedience.  Most  men  have  only  general  and  confused  notions 
and  apprehensions  of  tjie  present  state  of  Christ  with  respect 

unto  the  church.  And  fiy  some,  all  considerations  of  this  na- 

0  ( 

lure  are  .  despised  and  derided.  But  ‘  revealed  things  belong 
unto  us  especially  such  as  are  of  so  great  importance  unto  the 
glory  of'  God,  and  the  saving  of  our  own  souls  ;  such  as  this 
is  concerning  the  present  state  of  the  person  of  Christ  in  hea¬ 
ven,  with  respect  iinto  his  office,  powTer,  and  care. 

Thus  he  is  at  once  represented  in  ail  his  offices,  Rev.  v.  6. 


OF  CHRIST  IN  HEAVEN. 


331 


1  And  I  beheld,  and  lo,  in  the  midst  of  the  throne,  and  of  the 
four  living  creatures,  stood  a  Lamb  as  it  had  been  slain,  having 
seven  horns,  and  seven  eyes,  which  are  the  seven  Spirits  of  God 
sent  forth  into  all  the  earth.’  The  whole  representation  of  the 
glory  of  God,  with  all  his  holy  attendants,  is  here  called  his 
throne,  whence  Christ  is  said  to  be  in  the  midst  of  it.  And 
this  he  is  in  his  kingly  glory  ;  with  respect  also  whereunto,  he 
is  said  to  have  seven  horns,  or  perfect  power  for  the  accom¬ 
plishment  of  his  will.  And  with  respect  unto  his  sacerdotal 
office,  he  is  represented  as  a  ;  Lamb  that  had  been  slain;’  it 
being  the  virtue  of  his  oblation,  that  is  continually  effectual  for 
the  salvation  of  the  church  :  for  as  the  Lamb  of  God,  in  the  of¬ 
fering  of  himself,  he  takes  away  the  sins  of  the  world.  And  as 
a  Prophet  he  is  said  to  have  seven  eyes  which  are  the  seven 
Spirits  of  God  ;  or  a  perfect  fulness  of  all  spiritual  light  and 
wisdom  in  himself,  with  a  power,  for  the  communication  of 
gifts  and  grace  for  the'illumination  of  the  church. 

The  nature  of  these  offices  of  Christ,  what  belongs  unto  them 
and  their  discharge,  as  was  before  intimated,  I  have  declared 
elsewhere.  I  do  now  no  further  consider  them  but  as  they  re¬ 
late  unto  the  present  state  and  condition  of  the  person  of  Christ 
in  heaven.  And  because  it  would  be  too  long  a  work  to  treat 
of  them  all  distinctly,  I  shall  confine  myself  unto  the  conside¬ 
ration  of  his  Priestly  office,  with  what  depends  thereon.  And 
with  respect  thereunto  the  things  ensuing  may  be  observed. 

First,  The  Lord  Christ  entered  into  heaven,  the  place  of  the 
residence  of  the  glory  of  God,  as  into  a  temple,  a  tabernacle,  a 
place  of  sacred  worship.  He  did  so  as  the  High  Priest  of  the 
church,  Heb.  vi.  9,  24.  1  He  is  not  entered  into  the  holy  places 
made  with  hands,  which  are  the  figures  of  the  true  ;  but  into 
heaven  itself,  now  to  appear  in  the  presence  of  God  for  us.’ 
He  is  entered  into  heaven  as  it  was  figured  by  the  tabernacle 
of  old,  which  was  the  place  of  all  sacred  and  solemn  worship. 
And  therefore  is  he  said  to  enter  into  it  through  the  vail,  Heb. 
vi.  19,  20.  x.  19,  20.  which  was  the  way  of  entrance  into  the 
most  holy  place,  both  in  the  tabernacle  and  temple.  Heaven  is 
not  only  a  palace,  a  throne,  as  it  is  God’s  throne,  Matth.  v.  3. 
4.  but  it  is  a  temple  wherein  God  dwells,  not  only  in  majesty 


332  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

and  power,  but  in  grace  and  mercy.  It  is  the  seat  of  ordinances 
and  solemn  worship.  So  it  is  represented,  Rev.  vii.  15,  17.  It 
is  said  of  the  whole  number  of  the  saints  above,  that  have  pass¬ 
ed  through  the  tribulations  of  this  world  ;  that  they  are  1  before 
the  throne  of  God,  and  serve  him  day  and  night  in  his  temple  ; 
and  lie  that  sitteth  on  the  throne  shall  dwell  among  them. 
And  the  Lamb  which  is  in  the  midst  of  the  throne,  shall  feed 
them,  and  lead  them  unto  living  fountains  of  water.’  See  also 
chap.  viii.  1 — 4.  The  worship  of  the  church  below  may  also 
be  herein  comprised  ;  but  it  is  by  virtue  of  communion  with 
that  above.  This  is  that  heaven  which  the  souls  of  believers 
do  long  for  an  entrance  into.  Other  apprehensions  of  it  are  but 
uncertain  speculations. 

Secondly,  In  this  temple,  this  sanctuary,  the  Lord  Christ  con¬ 
tinued}  gloriously  to  minister  before  the  throne  of  grace,  in  the 
discharge  of  his  office.  See  Heb.  iv.  14 — 16.  chap.  ix.  24.  As 
the  high  priest  went  into  the  holy  place  to  minister  for  the 
church  unto  God,  before  the  ark  and  mercy-seat,  which  were 
types  of  the  throne  of  grace;  so  doth  our  High  Priest  act  for 
us  in  the  real  presence  of  God.  He  did  not  enter  into  the  holy 
place,  only  to  reside  there  in  a  way  of  glory,  but  to  do  temple- 
work,  and  to  give  unto  God  all  that  glory,  honour,  and  worship, 
which  he  will  receive  from  the  church.  And  we  may  consi¬ 
der  both,  (1.)  What  this  work  is.  And,  (2.)  How  it  is  per¬ 
formed. 

1.  In  general,  herein  Christ  exerteth  and  exerciseth  all  his 
love,  compassion,  pity,  and  care  towards  the  church  and  every 
member  of  it.  This  are  we  frequently  called  unto  the  consi¬ 
deration  of,  as  the  foundation  of  all  our  consolation,  as  the  foun¬ 
tain  of  all  our  obedience.  See  Heb.  ii.  17,  18.  chap.  iv.  15,  16. 
chap.  v.  2.  Thoughts  hereof  are  the  relief  of  believers  in  all 
their  distresses  and  temptations  ;  and  the  effects  of  it  are  all 
their  supplies  of  grace,  enabling  them  to  persevere  in  their  obe¬ 
dience.  He  doth  appear  for  them  as  the  great  representative  of 
the  church,  to  transact  all  their  affairs  with  God.  And  that  for 
three  ends. 

(1.)  To  make  effectual  the  atonement  that  he  hath  made  for 
sin.  By  the  continual  representation  of  it,  and  of  himself  as  a 


OP  CHRIST  IN  HEAVEN. 


333 


Lamb  that  had  been  slain,  he  procures  the  application  of  the 
virtues  and  benefits  of  it,  in  reconciliation  and  peace  with  God, 
unto  their  souls  and  consciences.  Hence  are  all  believers 
sprinkled  and  washed  with  his  blood,  in  all  generations  ;  in  the 
application  of  the  virtues  of  it  unto  them,  as  shed  for  them. 

(2.)  To  undertake  their  protection,  and  to  plead  their  cause 
against  all  the  accusations  of  Satan.  He  yet  accuseth  and 
chargeth  them  before  God.  But  Christ  is  their  advocate  at  the 
throne  of  grace,  effectually  frustrating  all  his  attempts,  Rev.xii. 
10.  Zech.  iii.  2. 

(3.)  To  intercede  for  them,  as  unto  the  communication  of  all 
grace  and  glory,  all  supplies  of  the  Spirit,  the  accomplishment 
of  all  the  promises  of  the  covenant  towards  them,  1  John  ii.  1, 
2.  This  is  the  work  of  Christ  in  heaven.  In  these  things  as 
the  High  Priest  of  the  church,  doth  he  continue  to  administer 
his  mediatory  office  on  their  behalf.  And  herein  is  he  attended 
with  the  songs  and  joyful  acclamations  of  all  the  holy  ones  that 
are  in  the  presence  of  God,  giving  glory  to  God  by  him. 

2.  As  unto  the  manner  of  this  glorious  administration,  sun¬ 
dry  things  are  to  be  considered. 

1st,  That  this  transaction  of  things  in  heaven,  being  in  the 
temple  of  God,  and  before  the  throne  of  grace,  is  a  solemn  in¬ 
stituted  worship  at  present,  which  shall  cease  at  the  end  of  the 
world.  Religious  worship  it  is  ;  or  that  wherein  and  whereby 
all  the  saints  above  do  give  glory  to  God.  And  it  is  instituted 
worship,  not  that  which  is  merely  natural,  in  that  it  is  God’s 
especial  appointment  in  and  by  Christ  the  Mediator.  It  is  a 
church-state  which  is  constituted  hereby,  wherein  these  glori¬ 
ous  ordinances  are  celebrated  ;  and  such  a  state  as  shall  not  be 
eternal,  but  hath  its  time  allotted  unto  it.  And  believers  at 
present  have  by  faith  an  admission  into  communion  with  this 
church  above,  in  all  its  divine  worship.  For  ‘  we  are  come 
unto  mount  Sion,  and  unto  the  city  of  the  living  God,  the  hea¬ 
venly  Jerusalem,  and  to  an  innumerable  company  of  angels ; 
to  the  general  assembly  and  church  of  the  first-born,  which  are 
written  in  heaven  ;  and  to  God  the  judge  of  all,  and  to  the 
spirits  of  just  men  made  perfect ;  and  to  Jesus  the  Mediator  of 
the  new  covenant,  and  to  the  blood  of  sprinkling,  which  speak- 


334  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

etii  better  things  than  that  of  Abel/  Heb.  xii.  22 — 24.  A  church 
state  doth  the  Apostle  most  expressly  represent  unto  us.  It  is 
Sion,  Jerusalem,  the  great  assembly ;  the  names  of  the  church- 
state  under  the  Old  Testament.  And  it  is  a  state  above,  the 
heavenly  Jerusalem,  where  are  all  ttie  holy  angels,  and  the 
spirits  of  just  men  made  perfect,  in  themselves,  though  not  in 
their  state  as  to  the  restitution  of  their  bodies  at  the  resurrec¬ 
tion.  And  an  holy  worship  is  there  in  this  great  assembly. 
For  not  only  is  Jesus  in  it  as  the  Mediator  of  the  covenant ;  but 
there  is  the  blood  of  sprinkling  also,  in  the  effectual  application 
of  it  unto  the  church.  Hereinto  have  wean  entrance.  In  this 
holy  assembly  and  worship,  have  we  communion  by  faith  whilst 
we  are  here  below,  Heb.  x.  19 — 22.  O  that  my  soul  might 
abide  and  abound  in  this  exercise  of  faith,  that  I  might  yet  enjoy 
a  clearer  prospect  of  this  glory,  and  inspection  into  the  beauty 
and  order  of  this  blessed  assembly  !  How  inconceivable  is  the 
representation  that  God  here  makes  of  the  glory  of  his  wisdom, 
love,  grace,  goodness,  and  mercy  in  Christ?  How  excellent  is 
the  manifestation  of  the  glory  and  honour  of  Christ,  in  his  per¬ 
son  and  offices,  the  glory  given  him  by  the  Father?  How  little 
a  portion  do  we  know,  or  can  have  experience  in,  of  the  re¬ 
freshing,  satiating  communications  of  divine  love  and  goodness 
unto  all  the  members  of  this  assembly;  or  of  that  unchangeable 
delight  in  beholding  the  glory  of  Christ,  and  of  God  in  him  ; 
of  that  ardency  of  affections  wherewith  they  cleave  unto  him, 
and  continual  exultation  of  spirit,  whereby  they  triumph  in  the 
praises  of  God,  that  are  in  all  the  members  of  it  ?  To  enter 
into  this  assembly  by  faith,  to  join  with  it  in  the  assignation  of 
praises  unto  ‘  him  that  sits  on  the  throne,  and  to  the  Lamb  for 
evermore/  to  labour  after  a  frame  of  heart  in  holy  affections, 
and  spiritual  delight,  in  some  correspondency  with  that  which 
is  in  the  saints  above,  is  the  duty,  and  ought  to  be  the  design  of 
the  church  of  believers  here  below.  So  much  as  we  are  far¬ 
thered  and  assisted  herein  by  our  present  ordinances,  so  much 
benefit  and  advantage  have,  we  by  them,  and  no  more.  A  con¬ 
stant  view  of  this  glory,  will  cast  contempt  on  all  the  desirable 
things  of  this  world,  and  deliver  our  minds  from  any  dreadful 
apprehensions  of  what  is  most  terrible  therein. 


OF  CHRIST  IN  HEAVEN. 


335 


2.  This  heavenly  worship  in  the  sanctuary  above,  adminis¬ 
tered  by  the  High  Priest  over  the  house  of  God,  is  conspicuous¬ 
ly  glorious.  The  glory  of  God  is  the  great  end  of  it,  as  shall 
be  immediately  declared  j  that  is,  the  manifestation  of  it.  The 
manifestation  of  the  glory  of  God  consists  really  in  the  effects 
of  his  infinite  wisdom,  goodness,  grace,  and  power ;  declara- 
tively  in  the  express  acknowledgment  of  it  with  praise.  Here¬ 
in,  therefore,  doth  the  solemn  worship  of  God  in  the  sanctuary 
above  consist ;  setting  aside  only  the  immediate  actings  of 
Christ  in  his  intercession.  It  is  a  glorious  express  acknow¬ 
ledgment  of  the  wisdom,  love,  goodness,  grace,  and  power  of 
God,  in  the  redemption,  sanctification,  and  salvation  of  the 
church  by  Jesus  Christ,  with  a  continual  ascription  of  all  divine 
honour  unto  him  in  the  way  of  praise.  For  the  manner  of  its 
performance,  our  present  light  into  it  is  but  dark  and  obscure. 
Some  things  have  an  evidence  in  them.  As, 

(1.)  That  there  is  nothing  carnal  in  it,  or  such  things  as  are 
suited  unto  the  fancies  and  imaginations  of  men.  In  the 
thoughts  of  heaven,  most  persons  are  apt  to  frame  images  in 
their  minds  of  such  carnal  things  as  they  suppose  they  could 
be  delighted  withal  :  but  they  are  far  remote  from  the  worship 
of  this  holy  assembly.  The  worship  of  the  gospel,  which 
is  spiritually  glorious,  makes  a  nearer  approach  unto  it,  than 
that  of  the  temple,  which  was  outwardly  and  carnally  so. 

(2.)  It  is  not  merely  mental  ;  or  transacted  only  in  the  silent 
thoughts  of  each  individual  person.  For,  as  we  have  shewed, 
it  is  the  worship  of  a  church  assembly  wherein  they  have  all 
communion,  and  join  in  the  performance  of  it.  We  know  not 
well  the  way  and  manner  of  communication  between  angels  and 
the  spirits  of  just  men.  made  perfect.  It  is  expressed  in  the 
Scripture  by  voices,  postures,  and  gestures:  which,  although 
they  are  not  of  the  same  nature  as  absolutely  ours  are,  yet  are 
they  really  significant  of  the  things  they  would  express,  and 
a  means  of  mutual  communication.  Yea,  I  know  not  how  far 
God  may  give  them  the  use  of  voice  and  words,  whereby  to 
express  his  praise,  as  Moses  talked  with  Christ  at  his  transfigu¬ 
ration,  Matth.  xvii.  3.  But  the  manner  of  it  is  such,  as  where¬ 
by  the  whole  assembly  above  do  jointly  set  forth  and  celebrate 


336  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 


the  praises  of  God.  And  the  glory  hereof  consists  in  three 
things  : 

1.  The  blessed  and  beautiful  order  of  all  things  in  that  sanc¬ 
tuary.  Job  describes  the  grave  beneath  to  be  a  4  place  without 
any  order,  and  where  the  light  is  as  darkness,’  chap.  x.  22. 
All  above  is  order,  and  light  j  every  person  and  thing  in  its 
proper  place  and  exercise. 

(1.)  Heaven  itself  is  a  temple,  a  sanctuary,  made  so  by  the 
especial  presence  of  God,  and  the  ministration  of  Christ  in  the 
tabernacle  of  his  human  nature. 

(2.)  God  is  on  the  throne  of  grace,  gloriously  exalted  on  the 
account  of  his  grace,  and  for  the  dispensation  of  it.  To  the 
saints  above  he  is  on  the  throne  of  grace,  in  that  they  are  in  the 
full  enjoyment  of  the  effects  of  his  grace,  and  do  give  glory  unto 
him  on  the  account  thereof.  He  is  so  also  with  respect  unto 
the  church  here  below,  in  the  continual  communications  of 
grace  and  mercy  through  Christ. 

(3.)  The  Lord  Christ  in  his  human  nature  is  before  the 
throne,  acting  his  mediatory  office  and  power  in  behalf  of  the 
church. 

(4.)  All  the  holy  angels,  in  the  various  orders  and  degrees 
of  their  ministration,  are  about  the  throne  continually.  So, 

(5.)  Are  the  spirits  of  just  men  made  perfect,  in  their  various 
measures  of  light  and  glory.  And  these  things  were  obscurely 
represented  in  the  order  of  the  church  at  its  first  erection  in  the 
wilderness  ;  for  the  ordinances  of  God  among  them  were  pat¬ 
terns  or  figures  of  c  heavenly  things,’  Heb.  ix.  23.  (1.)  In  the 
midst  was  the  tabernacle  or  the  sanctuary,  which  represented 
the  sanctuary  or  temple  above.  (2.)  In  the  most  holy  place, 
were  the  ark  and  mercy-seat,  representatives  of  the  throne  of 
grace.  (3.)  The  ministry  of  the  high  priest,  a  type  of  the 
ministry  of  Christ.  (4.)  The  Levites  who  attended  on  the  priest, 
did  represent  the  ministry  of  angels,  attending  on  Christ  in  the 
discharge  of  his  office.  And,  (5.)  Round  about  them  were  the 
tribes  in  their  order. 

2.  In  the  full  clear  apprehensions  which  all  the  blessed  ones 
have  of  the  glory  of  God  in  Christ,  of  the  work  and  effects  of 
his  wisdom  and  grace  towards  mankind.  These  are  the  foun- 


OF  CHRIST  IN  HEAVEN. 


337 


dation  of  all  divine  worship.  And  because  our  conceptions 
and  apprehensions  about  them  are  dark,  low,  obscure,  and 
inevident,  our  worship  is  weak  and  imperfect  also.  But  all  is 
open  unto  the  saints  above.  We  are  in  the  dust,  the  blood, 
the  noise  of  the  battle  ;  they  are  victoriously  at  peace,  and 
have  a  perfect  view  of  what  they  have  passed  through,  and 
what  they  have  attained  unto.  They  are  come  to  the  springs 
of  life  and  light,  and  are  filled  with  admiration  of  the  grace 
of  God  in  themselves  and  one  another.  What  they  see  in  God, 
and  in  Jesus  Christ,  what  they  have  experience  of  in  them¬ 
selves,  what  they  know  and  learn  from  others,  are  all  of  them 
inconceivable  and  inexpressible.  It  is  well  for  us,  if  we  have 
so  much  experience  of  these  things,  as  to  see  a  real  glory  in 
the  fulness  and  perfection  of  them.  The  apprehensions  by 
sight,  without  mixture  of  unsteadiness  or  darkness,  without  the 
allay  of  fears  or  temptations,  with  an  ineffable  sense  of  the 
things  themselves  on  their  hearts  or  minds,  are  the  springs  or 
motives  of  the  holy  worship  which  is  in  heaven. 

3.  In  the  glorious  manner  of  the  performance  of  it.  Now 
whereas  it  ariseth  from  sight  and  present  enjoyment,  it  must 
consist  in  a  continual  ascription  of  glory  and  praise  unto  God ; 
and  so  it  is  described  in  the  Scripture.  See  Rev.  iv.  9 — 11. 
with  Isa.  vi,  3.  And  how  little  a  portion  of  the  glory  of  these 
things  is  it,  that  we  can  apprehend  ? 

Thirdly,  In  this  solemn  assembly  before  the  throne  of  grace, 
the  Lord  Jesus  Christ,  the  great  High  Priest,  doth  represent  and 
render  acceptable  unto  God,  the  worship  of  the  church  here  be¬ 
low.  So  it  is  expressed,  Rev.  viii.  3,  4.  £  And  an  angel  came 
and  stood  at  the  altar,  having  a  golden  censer,  and  there  was 
given  unto  him  much  incense,  that  he  should  offer  it  with  the 
prayers  of  all  saints  upon  the  golden  altar  which  was  before  the 
throne  ;  and  the  smoke  of  the  incense,  which  came  with  the  pray¬ 
ers  of  the  saints,  ascended  up  unto  God  out  of  the  angel’s  hand.’ 
It  is  a  representation  of  the  high  priest  burning  incense  on  the 
golden  altar  on  the  day  of  atonement,  when  he  entered  into  the 
most  holy  place.  For  that  altar  was  placed  just  at  the  entrance 
of  it,  directly  before  the  ark  and  mercy-seat,  representing  the 
throne  of  God.  The  angel,  therefore,  is  our  High  Priest ; 

43 


338  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

none  else  could  approach  that  altar,  or  offer  incense  on  it,  the 
smoke  whereof  was  to  enter  into  the  holy  place.  And  the 
prayers  of  all  saints  is  a  synecdochical  expression  of  the  whole 
worship  of  the  church.  And  this  is  presented  before  the  throne 
of  God,  by  this  High  Priest.  And  it  is  not  said  that  their  pray¬ 
ers  came  unto  the  throne  of  God,  but  the  smoke  of  the  incense  x 
out  of  the  hand  of  the  angel  did  so.  For  it  is  the  incense  of 
the  intercession  of  Christ  alone  that  gives  them  their  accept¬ 
ance  with  God.  Without  this,  none  of  our  prayers,  praises,  or 
thanksgivings,  would  ever  have  access  into  the  presence  of  God, 
or  unto  the  throne  of  grace.  Blessed  be  God  for  this  relief, 
under  the  consideration  of  the  weakness  and  imperfection  of 
them.  Wherefore  in  him,  and  by  him  alone,  do  we  present  all 
our  desires,  and  prayers,  and  whole  worship  to  God.  And 
herein,  in  all  our  worship,  do  we  ourselves  1  enter  into  the  most 
holy  place,5  Heb.  x.  9.  We  do  it  not  merely  by  faith,  but  by 
this  especial  exercise  of  it,  in  putting  our  prayers  into  the  hand 
of  this  High  Priest. 

There  are  three  things  in  all  our  worship  that  would  hinder 
its  access  unto  God,  and  acceptance  with  him,  as  also  keep  off 
comfort  and  peace  from  our  consciences.  The  first  is  the  sin 
or  iniquity  that  cleaves  unto  it ;  secondly,  the  weakness  or  im¬ 
perfection  that  at  best  is  in  it ;  and,  thirdly,  the  unworthiness 
of  the  persons  by  whom  it  is  performed.  With  reference  unto 
these  things  the  law  could  never  consummate  or  perfect  the 
consciences  of  them  that  came  unto  God  by  the  sacrifices  of  it. 
But  there  are  three  things  in  the  sacerdotal  ministration  of 
Christ,  that  remove  and  take  them  all  away,  whereon  we  have 
access  with  boldness  unto  God.  And  they  are,  (1.)  The  influ¬ 
ence  of  his  oblation.  (2.)  The  efficacy  of  his  intercession  ; 
and,  (3.)  The  dignity  of  his  person.  Through  the  first  of  these 
he  bears  and  takes  away  all  the  iniquity  of  our  holy  things  ;  as 
Aaron  did  typically  of  old,  by  virtue  of  the  plate  of  gold,  with 
the  name  of  God  (a  figure  of  Christ)  on  his  forehead,  Exod. 
xxviii.  36 — 38.  He  hath  made  atonement  for  them  in  the 
blood  of  his  oblation,  and  they  appear  not  in  the  presence  of 
God.  Through  the  second,  or  the  efficacy  of  his  intercession, 
he  gives  acceptance  unto  our  prayers  and  holy  worship,  with 


OP  CHRIST  IN  HEAVEN. 


339 


power  and  prevalency  before  God  ;  for  this  is  that  incense, 
whose  smoke  or  sweet  perfume  comes  up  with  the  prayers  of 
all  saints  unto  the  throne  of  God.  Through  the  third,  or  the 
dignity  of  his  person,  wherein  he  appears  as  the  representative 
of  his  whole  mystical  body,  he  takes  away  from  our  consciences 
that  sense  of  our  own  vileness  and  unworthiness  which  would 
not  suffer  us  to  approach  with  boldness  unto  the  throne  of 
grace.  In  these  things  consists  the  life  of  the  worship  of  the 
church,  of  all  believers,  without  which,  as  it  would  not  be  ac¬ 
ceptable  unto  God,  so  we  could  have  neither  peace  nor  consola¬ 
tion  in  it  ourselves. 

Fourthly,  Herein  hath  the  church  that  is  triumphant,  com¬ 
munion  with  that  which  is  yet  militant.  The  assembly  above 
have  not  lost  their  concernment  in  the  church  here  below.  As 
we  rejoice  in  their  glory,  safety,  and  happiness,  that  having 
passed  through  the  storms  and  tempests,  the  temptations,  suffer¬ 
ings,  and  dangers  of  this  life  and  world,  as  they  are  harboured 
in  eternal  glory,  unto  the  praise  of  God  in  Christ ;  so  are  they 
full  of  affections  towards  their  brethren  exercised  with  the  same 
temptations,  difficulties,  and  dangers,  which  they  have  passed 
through,  with  earnest  desires  for  their  deliverance  and  safety. 
Wherefore  when  they  behold  the  Lord  Jesus  Christ,  as  the  great 
High  Priest  over  the  house  of  God,  presenting  their  prayers, 
with  all  their  holy  worship  unto  him,  rendering  them  accepta¬ 
ble  by  the  incense  of  his  own  intercession,  it  fills  them  with  sa¬ 
tisfaction,  and  continually  excites  them  unto  the  assignation  of 
praise,  and  glory,  and  honour  unto  him.  This  is  the  state  of 
the  saints  above,  with  respect  unto  the  church  here  below. 
This  is  all  which  may  be  herein  ascribed  unto  them,  and  this 
may  safely  be  so.  What  some  have  fancied  about  their  own 
personal  intercession,  and  that  for  particular  persons,  is  deroga¬ 
tory  unto  the  honour  of  Jesus  Christ,  and  inconsistent  with  their 
present  condition.  But  in  these  things  consist  their  commu¬ 
nion  with  the  church  here  below.  A  love  they  have  unto  it, 
from  their  union  with  it  in  the  same  mystical  body,  Eph.  i.  10. 
A  sense  they  have  of  its  condition,  from  the  experience  they  had 
of  it  in  the  days  of  their  flesh.  A  great  concernment  they  have 
for  the  glory  of  God  in  them,  and  a  fervent  desire  of  their  eter- 


340  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

nal  salvation.  They  know  that  without  them  they  shall  not 
be  absolutely  consummate  or  made  perfect  in  their  whole  per¬ 
sons,  Rev.  vi.  11.  In  this  state  of  things,  they  continually  be¬ 
hold  the  Lord  Jesus  Christ,  presenting  their  prayers  before  the 
throne  of  grace,  making  intercession  for  them,  appearing  to 
plead  their  cause  against  all  their  adversaries,  transacting  all 
their  affairs  in  the  presence  of  God,  taking  care  of  their  salva¬ 
tion,  that  not  one  of  them  shall  perish.  This  continually  fills 
them  with  an  holy  satisfaction  and  complacency,  and  is  a  great 
part  of  the  subject  matter  of  their  incessant  praises  and  ascrip¬ 
tions  of  glory  unto  him.  Herein  lies  the  concernment  of  the 
church  above  in  that  here  below  ;  this  is  the  communion  that 
is  between  them,  whereof  the  person  of  Christ  in  the  discharge 
of  his  office  is  the  bond  and  centre. 

Fifthly,  There  is  herein  a  full  manifestation  made  of  the 
wisdom  of  God,  in  all  the  holy  institutions  of  the  tabernacle 
and  temple  of  old.  Herein  the  vail  is  fully  taken  off  from 
them,  and  that  obscure  representation  of  heavenly  things  is 
brought  forth  unto  light  and  glory.  It  is  true,  that  is  done 
unto  a  great  degree  in  the  dispensation  of  the  gospel.  By  the 
coming  of  Christ  in  the  flesh,  and  the  discharge  of  his  media¬ 
tory  office  in  this  world,  the  substance  of  what  they  did  pre¬ 
figure  is  accomplished.  And  in  the  revelation  of  the  gospel, 
the  nature  and  end  of  them  is  declared.  Howbeit,  they  ex¬ 
tended  their  signification  also  unto  things  within  the  vail,  or 
the  discharge  of  the  Priestly  office  of  Christ  in  the  heavenly 
sanctuary,  Heb.  ix.  24.  Wherefore,  as  we  have  not  yet  a  per¬ 
fection  of  light  to  understand  the  depth  of  the  mysteries  con¬ 
tained  in  them  ;  so  themselves  also  were  not  absolutely  fulfill¬ 
ed  until  the  Lord  Christ  discharged  his  office  in  the  holy  place. 
This  is  the  glory  of  the  pattern  which  God  shewed  unto  Moses 
in  the  mount,  and  made  conspicuous  and  evident  unto  all. 
Therein  especially  do  the  saints  of  the  Old  Testament,  who 
were  exercised  all  their  days  in  those  typical  institutions,  whose 
end  and  design  they  could  not  comprehend,  see  the  manifold 
wisdom  and  goodness  of  God  in  them  all,  rejoicing  in  them  for 
evermore. 

Sixthly,  All  that  the  Lord  Christ  receives  of  the  Father 


OP  CHRIST  IN  HEAVEN. 


341 


on  the  account  of  this  holy  interposition  and  mediation  for  the 
church,  he  is  endowed  with  sovereign  authority  and  almighty 
power  in  himself  to  execute  and  accomplish.  Therefore  is  he 
said,  as  a  Priest,  to  be  1  made  higher  than  the  heavens,’  and 
as  a  1  Priest  to  sit  down  at  the  right  hand  of  the  Majesty  on 
high,’  Heb.  viii.  2.  This  glorious  power  doth  not  immediate¬ 
ly  belong  unto  him  on  the  account  of  his  sacerdotal  office,  but 
it  is  that  qualification  of  his  person  which  is  necessary  unto 
the  effectual  discharge  of  it.  Hence  it  is  said  of  him,  that  he 
should  1  bear  the  glory,  and  sit  and  rule  upon  his  throne, 
and  should  be  a  Priest  upon  his  throne,’  Zech.  vi.  13.  A 
throne  is  insigne  regium ,  and  properly  belongs  unto  Christ 
with  respect  unto  his  Kingly  office,  Heb.  i.  8,  9.  Fiowbeit,  the 
power  accompanying  and  belonging  unto  his  throne,  being 
necessary  unto  the  effectual  discharge  of  his  Priestly  office,  as 
he  sits  and  rules  on  his  throne,  so  it  is  said  that  he  is  a  Priest 
on  his  throne  also. 

This  is  one  instance  of  the  present  state  of  Christ  in  heaven, 
and  of  the  work  which  he  doth  there  perform,  and  the  only 
instance  I  shall  insist  upon.  He  was  made  a  Priest  after  the 
power  of  an  endless  life,  the  life  which  he  now  leads  in  hea¬ 
ven,  and  lives  for  ever  to  make  intercession  for  us.  He  was 
dead,  but  is  alive,  and  lives  for  evermore,  and  hath  the  keys 
of  hell  and  death,  all  power  over  the  enemies  of  his  church. 
God  on  a  throne  of  grace  ;  Christ  the  High  Priest,  so  on  his 
right  hand  in  glory  and  power,  as  yet  to  be  before  the  throne 
in  the  virtue  of  his  sacerdotal  office,  with  the  whole  concern¬ 
ment  of  the  church  on  his  hand,  transacting  all  things  with 
God  for  them,  all  the  holy  angels,  and  the  spirits  of  just  men 
made  perfect  encompassing  the  throne  with  continual  praises 
unto  God,  even  the  Father  and  him,  on  the  account  of  the 
work  of  infinite  wisdom,  goodness,  and  grace  in  his  incarna¬ 
tion,  mediation,  and  salvation  of  the  church  thereby;  himself 
continuing  to  manage  the  cause  of  the  whole  church  before 
God,  presenting  all  their  prayers  and  services  unto  him,  per¬ 
fumed  with  his  own  intercession,  is  that  resemblance  of  heaven 
and  its  present  glory,  which  the  Scripture  offers  unto  us.  But, 
alas !  how  weak,  how  dark,  how  low  are  our  conceptions  and 


342  THE  EXERCISE  OP  THE  MEDIATORY  OFFICE 

apprehensions  of  these  heavenly  things?  We  see  yet  as 
through  a  glass  darkly,  and  know  but  in  part.  The  time  is 
approaching  when  we  shall  see  these  things  with  open  face, 
and  know  even  as  we  are  known.  The  best  improvement 
we  can  make  of  this  prospect,  whilst  faith  supplies  the  place 
of  future  sight,  is  to  be  stirred  up  thereby  unto  holy  longings 
after  a  participation  in  this  glory,  and  constant  diligence  in  that 
holy  obedience  whereby  we  may  arrive  thereunto. 

What  remaineth  yet  to  be  spoken  on  this  subject,  hath  re¬ 
spect  unto  these  two  ensuing  propositions. 

1.  All  the  effects  of  the  offices  of  Christ,  internal,  spiritual, 
and  eternal,  in  grace  and  glory  ;  all  external  fruits  of  their  dis¬ 
pensation  in  providence  towards  the  church,  or  its  enemies,  are 
wrought  by  divine  power  ;  or  are  the  effects  of  an  emanation  of 
power  from  God.  They  are  all  wrought  ‘  by  the  exceeding 
greatness  of  his  power,  even  as  he  wrought  in  Christ  himself 
when  he  raised  him  from  the  dead,  Eph.  i.  IS.  For  all  the 
outward  works  of  God,  such  as  all  these  are,  which  are  wrought 
in  and  for  the  church,  are  necessarily  immediate  effects  of  di¬ 
vine  power  ;  nor  can  be  of  another  nature. 

2.  Upon  supposition  of  the  obedience  of  Christ  in  this  life, 
and  the  atonement  made  by  his  blood  for  sin,  with  his  exalta¬ 
tion  thereon,  there  is  nothing  in  any  essential  property  of  the 
nature  of  God,  nothing  in  the  eternal  unchangeable  law  of  obe¬ 
dience  to  hinder,  but  that  God  might  work  all  these  things  in 
us  unto  his  own  honour  and  glory,  in  the  eternal  salvation  of 
the  church,  and  the  destruction  of  all  its  enemies,  without  a 
continuance  of  the  administration  of  the  offices  of  Christ  in 
heaven,  and  all  that  sacred  solemnity  of  worship,  wherewith  it 
is  accompanied. 

These  things  being  certain  and  evident,  we  may  inquire 
thereon,  whence  it  is,  that  God  hath  ordered  the  continuation 
of  all  these  things  in  heaven  above,  seeing  these  ends  might 
have  been  accomplished  without  them,  by  immediate  acts  of 
divine  power  ? 

The  great 1  works  of  God  are  sought  out  of  them  that  have 
pleasure  in  them,’  Psal.  cxi.  2.  This  therefore  being  a  great 
work  of  God,  which  he  hath  wrought  and  revealed  unto  us,  es- 


OP  CHRIST  IN  HEAVEN. 


343 


pecially  in  the  effects  and  fruits  of  it,  and  that  for  the  manifes¬ 
tation  of  his  wisdom  and  grace,  it  is  our  duty  to  inquire  into  it 
with  all  humble  diligence.  For  revealed  things  belong  unto 
us  and  our  children,  that  we  may  do  the  will  of  God  for  our 
good.  Wherefore, 

1.  God  would  have  it  so,  for  the  manifestation  of  his  own 
glory.  This  is  the  first  great  end  of  all  the  works  of  God. 
That  it  is  so,  is  a  fundamental  principle  of  our  religion.  And 
how  his  works  do  glorify  him,  is  our  duty  to  inquire.  The 
essential  glory  of  God  is  always  the  same,  eternal,  and  immu¬ 
table.  It  is  the  being  of  God,  with  that  respect  which  all  crea¬ 
tures  have  unto  it.  For  glory  adds  a  supposition  of  relation 
unto  being.  But  the  manifestations  of  his  glory  are  various, 
according  to  the  pleasure  of  his  will.  Wherefore,  that  which 
he  chooseth  to  manifest  his  glory  in  and  by  at  one  time,  he  may 
cease  from  using  it  unto  that  end  at  another.  For  its  being  a 
means  of  the  manifestation  of  his  glory,  may  depend  on  such 
circumstances,  such  a  state  of  things,  which  being  removed,  it 
ceaseth  to  be.  So  of  old,  he  manifested  and  represented  his 
glory  in  the  tabernacle  and  temple,  and  the  holy  pledges  of  his 
presence  in  them,  and  was  glorified  in  all  the  worship  of  the 
law.  But  now  he  ceaseth  so  to  do,  nor  is  any  more  honoured 
by  the  services  and  ceremonies  of  religion  therein  prescribed. 
If  the  whole  structure  of  the  temple  and  all  its  beautiful  servi¬ 
ces,  were  now  in  being  on  the  earth,  no  glory  would  redound 
unto  God  thereby,  he  would  receive  none  from  it.  To  expect 
the  glory  of  God  in  them,  would  be  an  high  dishonour  unto 
him.  And  God  may  at  any  time  begin  to  manifest  his  glory, 
by  such  ways  and  means  as  he  did  not  formerly  make  use  of 
unto  that  purpose.  So  is  it  with  all  gospel-ordinances,  which 
state  will  be  continued  unto  the  consummation  of  all  things 
here  below,  and  no  longer ;  for  then  shall  they  all  cease,  God 
will  be  no  more  glorified  in  them  or  by  them.  So  hath  God 
chosen  to  glorify  himself  in  heaven  by  this  administration  of  all 
things  in  and  by  Jesus  Christ,  whereunto  also  there  is  an  end 
determined. 

And  in  the  continuation  of  this  holy  worship  in  the  sanctua- 


344  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

ry  above,  God  doth  manifest  his  glory  on  many  accounts,  and 
resteth  therein. 

1st,  He  doth  it  in  and  unto  the  saints  who  departed  this  life 
under  the  Old  Testament.  They  came  short  in  glory  of  what 
they  now  enter  into,  who  die  in  the  faith  of  our  Lord  Jesus 
Christ.  For  not  to  dispute  about,  nor  determine  positively, 
what  was  their  estate  and  condition  before  the  ascension  of 
Christ  into  heaven,  or  what  was  the  nature  of  the  blessed  re¬ 
ceptacle  of  their  souls  ;  it  is  manifest,  that  they  did  not,  they 
could  not  behold  the  glory  of  God,  and  the  accomplishment  of 
the  mystery  of  his  wisdom  and  will,  in  Jesus  Christ,  nor  was  it 
perfectly  made  known  unto  them.  Whatever  was  their  rest, 
refreshment,  and  blessedness  ;  whatever  were  their  enjoyments 
of  the  presence  of  God  ;  yet  was  there  no  throne  of  grace  erect¬ 
ed  in  heaven,  no  High  Priest  appearing  before  it ;  no  Lamb  as 
it  had  been  slain,  no  joint  ascription  of  glory  unto  him  that  sits 
on  the  throne  and  the  Lamb  for  ever  ;  God  1  having  ordained 
some  better  things  for  us,  that  they  without  us  should  not  be 
made  perfect.’  See  Eph.  iii.  9,  10. 

This  was  that,  and  this  was  that  alone,  so  far  as  in  the  Scrip¬ 
ture  it  is  revealed,  wherein  they  came  short  of  that  glory  which 
is  now  enjoyed  in  heaven.  And  herein  consists  the  advantage 
of  the  saints  above  them  who  now  die  in  faith.  Their  state  in 
heaven  was  suited  unto  their  faith  and  worship  on  the  earth. 
They  had  no  clear  distinct  knowledge  of  the  incarnation  and 
mediatory  office  of  Christ,  by  their  revelations  and  services. 
Only  they  believed  that  the  promise  of  deliverance,  of  grace  and 
mercy,  should  be  in  and  by  him  accomplished.  Their  recep¬ 
tion  into  heaven,  that  which  they  were  made  meet  and  prepared 
for  by  their  faith  and  worship,  was  suited  thereunto.  They 
had  a  blessed  rest  and  happiness  above  what  we  can  compre¬ 
hend  ;  for  who  knows  what  it  is  to  be  in  the  glorious  presence 
of  God,  though  at  the  greatest  distance  ?  They  were  not  im¬ 
mediately  surprised  with  an  appearance  of  that  glory  which 
they  had  no  distinct  apprehensions  of  in  this  world.  Neither 
they  nor  the  angels  knew  clearly  either  the  sufferings  of  Christ, 
or  the  glory  that  should  ensue.  But  they  saw  and  knew  that 
there  was  yet  something  farther  to  be  done  in  heaven  and  earth, 


OP  CHRIST  IN  HEAVEN. 


345 


as  yet  hid  in  God  and  the  counsels  of  his  will,  for  the  exaltation 
of  his  glory  in  the  complete  salvation  of  the  church.  This  they 
continued  waiting  for,  in  the  holy  place  of  their  refreshment 
above.  Faith  gave  them,  and  it  gives  us,  an  entrance  into  the 
presence  of  God,  and  makes  us  meet  for  it.  But  what  they  im¬ 
mediately  enjoyed,  did  not  in  its  whole  kind  exceed  what  their 
faith  directed  unto  ;  no  more  doth  ours.  Wherefore  they  were 
not  prepared  for  a  view  of  the  present  glory  of  heaven  :  nor  did 
enjoy  it.  But  the  saints  under  the  New  Testament,  who  are 
clearly  instructed  by  the  gospel  in  the  mysteries  of  the  incarna¬ 
tion  and  mediation  of  Christ,  are  by  their  faith  and  worship 
made  meet  for  an  immediate  entrance  into  this  glory.  This 
they  long  for,  this  they  expect,  and  are  secured  of,  from  the 
prayer  of  our  Saviour  ;  that  they  may  be,  when  they  leave  this 
world,  where  he  is,  to  behold  his  glory. 

But  now  upon  the  entrance  of  Christ  into  the  heavenly 
sanctuary,  all  those  holy  ones  were  admitted  into  the  same 
glory,  with  what  the  saints  under  the  New  Testament  do  en¬ 
joy.  Hereon,  with  open  face,  they  behold  the  use  and  end  of 
those  typical  services  and  ordinances,  wherein  these  things 
were  shadowed  out  unto  them.  No  heart  can  conceive  that 
ineffable  addition  of  glory  which  they  received  hereby.  The 
mystery  of  the  wisdom  and  grace  of  God  in  their  redemption 
and  salvation  by  Christ  was  now  fully  represented  unto  them  ; 
what  they  had  prayed  for,  longed  for,  and  desired  to  see  in  the 
days  of  their  flesh  on  the  earth,  and  waited  for  so  long  in  hea¬ 
ven,  was  now  gloriously  made  manifest  unto  them.  Hereon 
did  glorious  light  and  blessed  satisfaction  come  into  and  upon 
all  those  blessed  souls,  who  died  in  the  faith,  but  had  not  re¬ 
ceived  the  promise,  only  beheld  it  afar  off.  And  hereby  did 
God  greatly  manifest  his  own  glory  in  them  and  unto  them, 
which  is  the  first  end  of  the  continuation  of  this  state  of  things 
in  heaven.  This  makes  me  judge,  that  the  season  of  Christ’s 
entrance  into  heaven  as  the  holy  sanctuary  of  God,  was  the 
greatest  instance  of  created  glory,  that  ever  was,  or  ever  shall 
be  unto  the  consummation  of  all  things.  And  this,  as  for  other 
reasons,  so  because  all  the  holy  souls  who  had  departed  in  the 
faith  from  the  foundation  of  the  world,  were  then  received  into 

44 


346  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

the  glorious  light  of  the  counsels  of  God,  and  knowledge  of 
the  effects  of  his  grace  by  Jesus  Christ. 

Want  of  a  due  apprehension  of  the  truth  herein,  hath  caus¬ 
ed  many,  especially  those  of  the  church  of  Rome,  to  follow 
after  vain  imaginations  about  the  state  of  the  souls  of  the  faith- 

i  » 

ful  departed  under  the  Old  Testament.  Generally  they  shut 
them  up  in  a  subterranean  limbus,  whence  they  were  delivered 
by  the  descent  of  Christ.  But  it  is  contrary  unto  all  notions 
and  revelations  of  the  respect  of  God  unto  his  people  ;  contrary 
to  the  life  and  nature  of  faith,  that  those  who  have  passed 
through  their  course  of  obedience  in  this  world,  and  finished 
the  work  given  unto  them,  should  not  enter  upon  their  depar¬ 
ture  into  blessed  rest  in  the  presence  of  God.  Take  away  the 
persuasion  hereof,  and  the  whole  nature  of  faith  is  destroyed. 
But  into  the  fulness  of  present  glory  they  could  not  be  admit¬ 
ted,  as  hath  been  declared. 

Moreover,  God  hereby  manifests  his  glory  unto  the  holy 
angels  themselves.  These  things  wherein  it  doth  consist  were 
hid  in  himself,  even  from  them,  from  the  foundation  of  the 
world  ;  hidden  in  the  holy  counsels  of  his  will,  Eph.  iii.  9. 
Wherefore  unto  these  principalities  and  powers  in  heavenly 
places,  the  manifold  wisdom  of  God  was  made  known  by  the 
church,  ver.  10.  The  church  being  redeemed  by  the  blood 
of  Christ,  and  himself  thereon  exalted  in  this  glory,  they  came 
to  know  the  manifold  wisdom  of  God,  by  the  effects  of  it,  which 
before  they  earnestly  desired  to  look  into,  1  Pet.  i.  12.  Hereby 
is  all  the  glory  of  the  counsels  of  God  in  Christ  made  con¬ 
spicuous  unto  them  ;  and  they  receive  themselves  no  small  ad¬ 
vancement  in  glory  thereby.  For  in  the  present  comprehen¬ 
sion  of  the  mind  of  God,  and  doing  of  his  will,  doth  their  bless¬ 
edness  consist. 

Heaven  itself  was  not  what  it  is,  before  the  entrance  of  Christ 
into  the  sanctuary  for  the  administration  of  his  office.  Neither 
the  saints  departed,  nor  the  angels  themselves,  were  participant 
of  that  glory  which  now  they  are.  Neither  yet  doth  this  argue 
any  defect  in  heaven,  or  the  state  thereof  in  its  primitive  consti¬ 
tution.  For  the  perfection  of  any  state  hath  respect  unto  that 
order  of  things  which  it  is  originally  suited  unto.  Take  all 


OP  CHRIST  IN  HEAVEN. 


347 


things  in  the  order  of  the  first  creation,  and  with  respect 
thereunto,  heaven  was  perfect  in  glory  from  the  begin¬ 
ning.  Howbeit,  there  was  still  a  relation  and  regard  in  it 
unto  the  church  of  mankind  on  the  earth,  which  was  to  be 
translated  thither.  But  by  the  entrance  of  sin,  all  this 
order  was  disturbed,  and  all  this  relation  was  broken.  And 
there  followed  thereon  an  imperfection  in  the  state  of  heaven 
itself;  for  it  had  no  longer  a  relation  unto,  or  communion  with 
them  on  earth,  nor  was  a  receptacle  meet  for  men  who  were 
sinners  to  be  received  into.  Wherefore,  by  the  blood  of  the 
cross,  God  ‘reconciled  all  things  unto  himself,  whether  they  be 
things  in  earth,  or  things  in  heaven,’  Col.  1.  20.  ;  or  gathered 
all  things  into  one  in  him,  ‘  both  which  are  in  heaven,  and 
which  are  in  the  earth,’  Eph.  i.  10.  Even  the  things  in  heaven 
so  far  stood  in  need  of  a  reconciliation,  as  that  they  might  be 
gathered  together  in  one,  with  the  things  on  earth  ;  the  glory 
whereof  is  manifested  in  this  heavenly  ministration.  And  the 
Apostle  affirms,  that  the  ‘heavenly  things  themselves  were  pu¬ 
rified  by  the  sacrifice  of  Christ,’  Heb.  ix.  23.  Not  that  they 
were  actually  defiled  in  themselves,  but  without  this  purifica¬ 
tion  they  were  not  meet  for  the  fellowship  of  this  mystery  in 
the  joint  worship  of  the  whole  society  in  heaven  and  earth,  by 
Jesus  Christ.  Hence,  therefore,  there  is  a  continual  manifesta¬ 
tion  of  the  glory  of  God  unto  the  angels  themselves.  They 
behold  his  manifold  wisdom  and  grace  in  the  blessed  effects  of  it, 
which  were  treasured  up  in  the  holy  counsels  of  his  w  11  from 
eternity.  Hereby  is  their  own  light  and  blessedness  advanced, 
and  they  are  filled  with  admirations  of  God,  ascribing  praise, 
honour,  and  glory  unto  him  for  evermore.  For  the  beholding 
of  the  mystery  of  the  wisdom  of  God  in  Christ,  which  is  here 
so  despised  in  the  dispensation  of  the  gospel,  is  the  principal 
part  of  the  blessedness  of  the  angels  in  heaven,  which  fills  them 
with  eternal  delight,  and  is  the  ground  of  their  ascribing  praise 
and  glory  unto  him  for  evermore. 

This  is  that  manifestative  glory  wherewith  God  satisfieth 
himself,  until  the  end  determined  shall  be.  On  the  account 
hereof,  he  doth  and  will  bear  with  things  in  this  world,  unto 
the  appointed  season.  For  whilst  the  creation  is  in  its  present 


348  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE. 

posture,  a  revenue  of  glory  must  be  taken  out  of  it  for  God, 
and  longer  than  that  is  done  it  cannot  be  continued.  But  the 
world  is  so  full  of  darkness  and  confusion,  of  sin  and  wicked¬ 
ness,  of  enmity  against  God,  is  so  given  up  to  villany,  unto  all 
the  ways  whereby  God  may  be  dishonoured,  that  there  is  little 
or  no  appearance  of  any  revenue  of  glory  unto  him  from  it. 
Were  it  not  on  the  secret  account  of  divine  wisdom,  it  would 
quickly  receive  the  end  of  Sodom  and  Gomorrah.  The  small 
remnant  of  the  inheritance  of  Christ,  is  shut  up  in  such  obscu¬ 
rity,  that  as  unto  visible  appearance  and  manifestation,  it  is  no 
way  to  be  laid  in  the  balance  against  the  dishonour  that  is  done 
unto  him  by  the  whole  world.  But  whilst  things  are  in  this 
posture  here  below,  God  hath  a  solemn  honour,  glory,  and 
worship  above,  in  the  presence  of  all  his  holy  ones,  wherein  he 
resteth  and  takes  pleasure.  In  his-  satisfaction  herein,  he 
will  continue  things  in  this  world  unto  all  the  ends  of  his  wis¬ 
dom,  goodness,  righteousness,  and  patience,  let  it  rage  in  vil- 
lany  and  wickedness  as  it  pleaseth.  And  so  when  any  of  the 
saints  who  are  wearied  and  even  worn  out  with  the  state  of 
things  in  this  world,  and  it  may  be,  understand  not  the  grounds 
of  the  patience  of  God,  do  enter  into  this  state,  they  shall,  unto 
their  full  satisfaction,  behold  that  glory  which  abundantly  com¬ 
pensates  the  present  dishonour  done  to  God  here  below. 

2.  This  state  of  things  is  continued  for  the  glory  of  Christ 
himself.  The  office  of  Mediator  was  committed  by  God  the 
Father  unto  his  only-begotten  Son,  no  other  being  able  to  bear 
or  discharge  it.  See  Isa.  vi.  9.  Rev.  v.  1—6.  But  in  the  dis¬ 
charge  of  this  office,  it  was  necessary  he  should  condescend 
unto  a  mean  and  low  condition,  and  to  undergo  things  difficult, 
hard,  and  terrible,  Phil.  ii.  6 — 8.  Such  were  the  things 
which  our  Lord  Jesus  Christ  underwent  in  this  world  ;  his  un¬ 
dergoing  of  them  being  necessary  unto  the  discharge  of  his  of¬ 
fice  ;  yea,  it  consisted  therein.  Herein  was  he  exposed  unto  re¬ 
proach,  contempt,  and  shame,  with  all  the  evils  that  Satan  or  the 
world  could  bring  upon  him.  And  besides,  he  was  for  us,  and 
in  our  stead  to  undergo  the  curse  of  the  law,  with  the  greatest 
of  terrors  and  sorrows  in  his  soul,  until  he  gave  up  the  ghost. 
These  things  were  necessary  unto  the  discharge  of  his  office, 


OF  CHRIST  IN  HEAVEN. 


349 


nor  could  the  salvation  of  the  church  be  wrought  out  without 
them.  But  do  we  think,  that  God  would  commit  so  glorious 
an  office  unto  his -only  Son,  to  be  discharged  in  this  manner 
only?  Let  it  be  granted,  that  after  he  had  so  accomplished 
the  will  of  God  in  this  world,  he  had  himself  entered  into 
glory  ;  yet  if  he  should  so  cease  the  administration  of  his  of¬ 
fice,  that  must  be  looked  on  as  the  most  afflictive  and  dolorous 
that  ever  was  undergone.  But  it  was  the  design  of  God,  to 
glorify  the  office  itself,  as  an  effect  of  his  wisdom,  and  himself 
therein  ;  yea,  so  as  that  the  very  office  itself  should  be  an  ever¬ 
lasting  honour  to  his  Son  as  incarnate.  Unto  this  end,  the  ad¬ 
ministration  of  it  is  continued  in  glory  in  his  hand,  and  he  is 
exalted  in  the  discharge  of  it.  For  this  is  that  glory  which  he 
prays  that  all  his  disciples  may  be  brought  unto  him  to  behold. 
The  time  between  his  ascension,  and  the  end  of  all  things,  is 
allotted  unto  the  glory  of  Christ  in  the  administration  of  his  of¬ 
fice,  in  the  heavenly  sanctuary.  And  from  hence  doth  the 
Apostle  prove  him  as  an  High  Priest,  to  be  far  more  glorious 
than  those  who  were  called  unto  that  office  under  the  law, 
Heb.  viii.  1 — 3.  Herein  it  is  manifest  unto  angels  and  men, 
how  glorious  a  thing  it  is  to  be  the  only  King,  Priest,  and  Pro¬ 
phet  of  the  church.  Wherefore,  as  it  behoved  Christ  in  the 
discharge  of  his  office  to  suffer,  so  after  his  sufferings,  in  the 
discharge  of  the  same  office  he  was  to  enter  into  his  glory,  Rev. 
i.  18. 

3.  God  hath  respect  herein  unto  those  who  depart  in  the 
faith,  in  their  respective  generations,  especially  those  who  died 
betimes,  as  the  Apostles  and  primitive  Christians.  And  sundry 
things  may  be  herein  considered. 

There  are  two  things  which  believers  put  a  great  price  and 
value  on  in  this  world,  and  which  sweeten  every  condition 
unto  them  ;  without  them  the  world  would  be  a  noisome  dun¬ 
geon  unto  them,  nor  could  they  be  satisfied  with  a  continuance 
therein.  The  one  is  the  service  of  Christ.  Without  an  oppor¬ 
tunity  of  being  exercised  herein,  they  could  not  abide  here  with 
any  satisfaction.  They  who  know  it  not  so  to  be,  are  under 
the  power  of  worldly  mindedness.  The  meanest  service  of 
Christ  hath  refreshment  in  it.  And  as  to  those  who  have  op* 


350  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

portunities  and  abilities  for  great  instances  of  service,  they  do 
not  know  on  just  grounds,  nor  are  able  to  determine  themselves, 
whether  it  be  best  for  them  to  continue  in  their  service  here 
below,  or  to  enter  into  the  immediate  service  of  Christ  above  ; 
so  glorious,  so  excellent  is  it  to  be  usefully  serviceable  unto  the 
Lord  Jesus.  So  was  it  with  the  Apostle,  Phil.  i.  21 — 26.  so 
may  it  be  with  others  if  they  serve  him  in  the  same  spirit,  with 
the  same  sincerity,  though  their  ability  in  service  be  not  like 
unto  his.  For  neither  had  he  any  thing  but  what  he  received. 
Again,  they  have  the  enjoyment  of  Christ  in  the  ordinances  of 
gospel-worship.  By  these  means  do  they  live,  in  these  things 
is  the  life  of  their  souls. 

In  this  state  of  things  God  will  not  call  them  hence  unto 
their  loss  ;  he  will  not  put  an  end  unto  these  privileges  without 
an  abundant  recompense  and  advantage.  Whatever  we  enjoy 
here,  yet  still  to  depart  hence  and  to  be  with  Christ  shall  be  far 
better,  Phil.  i.  23.  For, 

1st,  Although  service  here  below  shall  cease,  and  be  given 
over  unto  other  hands  who  are  to  have  their  share  herein  ;  yet 
on  the  continuance  of  this  state  of  things  in  heaven,  there  is 
also  a  continuation  of  service  unto  Christ,  in  a  way  inexpressi¬ 
bly  more  glorious,  than  what  we  are  in  this  life  capable  of. 
Upon  their  admittance  into  this  state  of  things  above,  they  are 
before  the  throne  of  God,  and  serve  him  day  and  night  in  his 
temple,  and  he  that  sitteth  on  the  throne  shall  dwell  among 
them,  Rev.  vii.  15.  The  whole  state  of  the  glorious  worship 
of  God  before  described,  is  here  respected  ;  and  herein  is  a  con¬ 
tinual  service  performed  unto  him  that  sits  on  the  throne,  and 
unto  the  Lamb.  Wherefore  it  is  so  far  from  being  loss,  in  being 
called  off  from  their  service  here  below,  as  that  in  point  of  ser¬ 
vice  itself,  it  is  an  inconceivable  advancement. 

2dly,  The  enjoyment  of  Christ  in  and  by  the  ordinances  of 
his  worship,  is  the  immediate  fountain  and  spring  of  all  our 
refreshments  and  consolations  in  this  world,  Psal.  lxxxvii.  7. 
But  what  is  it  unto  the  blessed  immediate  enjoyment  of  him  in 
heaven  ?  Hence  the  blessedness  of  the  state  above  is  described, 
by  being  with  Christ,  being  with  Christ  for  ever,  in  the  presence 
and  immediate  enjoyment  of  him.  The  light  of  the  stars  is 


OF  CHRIST  IN  HEAVEN. 


351 


useful  and  relieving  in  a  dark  nisfht  as  we  are  on  our  way.  but 
what  are  they  when  the  sun  ariseth  ?  Will  men  think  it  a  loss 
that  upon  the  rising  of  the  sun  they  shall  not  enjoy  their  light 
any  more,  though  in  the  night  they  knew  not  what  to  have 
done  without  it?  It  may  be  we  cannot  conceive  how  it  will 
be  best  for  us,  to  forego  the  use  of  sacraments,  ministry,  and  the 
Scripture  itself.  But  all  the  virtue  of  the  streams  is  in  the  foun¬ 
tain  ;  and  the  immediate  enjoyment  of  Christ  unspeakably  ex* 
ceeds  whatever  by  any  means  we  can  be  made  partakers  of  here 
below. 

In  this  blessed  state  have  the  holy  Apostles,  all  the  primitive 
martyrs  and  believers,  from  the  time  of  their  dissolution,  enjoy¬ 
ed  full  satisfaction  and  solace,  in  the  glorious  assembly  above, 
Rev.  viii.  15,  &c. 

3dly,  Hereby  there  is  a  continuation  of  communion  between 
the  church  triumphant  above,  and  that  yet  militant  here  below. 
That  there  is  such  a  communion  between  glorified  saints  and 
believers  in  this  world,  is  an  article  of  faith.  Both  societies  are 
but  one  church,  one  mystical  body,  have  one  head,  and  a  mu¬ 
tual  concernment  in  each  other.  Yea,  the  spring  and  means 
of  this  communion  is  no  small  part  of  the  glory  of  the  gospel. 
For  before  the  saints  under  the  Old  Testament  had  the  mystery 
of  the  glory  of  God  in  Christ,  with  our  redemption  thereby  re¬ 
vealed  unto  them,  in  the  way  before  declared  ;  this  communion 
was  very  obscure ;  but  we  are  now  taken  into  the  light  and 
glory  of  it,  as  the  Apostle  declares,  Heb.  xii.  22 — 24. 

I  know  some  have  perverted  the  notions  of  this  communion 
unto  idolatrous  superstition  ;  and  so  have  all  other  truths  of 
the  gospel  been  abused,  and  wrested  unto  the  destruction  of 
the  souls  of  men  j  all  the  Scriptures  have  been  so  dealt  withal, 
2  Pet.  iii.  16.  But  they  deceived  themselves  in  this  matter, 
the  truth  deceiveth  none.  Upon  a  supposition  of  communion, 
they  gathered  that  there  must  of  necessity  be  an  immediate 
communication  between  them  above,  and  us  below.  And  if 
so,  they  knew  no  way  for  it,  no  means  of  it,  but  by  our  pray¬ 
ing  unto  them,  and  their  praying  for  us.  But  they  were  un¬ 
der  the  power  of  their  own  deceivings.  Communion  doth 
not  require  immediate  mutual  communication,  unless  it  be 


( 


352  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

among1  persons  in  the  same  state,  and  that  in  such  acts  as 
wherein  they  are  mutually  assisting  and  helpful  unto  one 
another.  But  our  different  states  will  admit  of  no  such  inter¬ 
course,  nor  do  we  stand  in  need  of  any  relief  from  them,  or 
can  be  helped  by  any  acts  of  their  love,  as  we  may  aid  and 
help  one  another  here  below.  Wherefore  the  centre  of  this 
communion  is  in  Christ  alone,  and  our  exercise  of  it  is  upon 
him  only,  with  respect  unto  them. 

Yet  hereon  some  deny  that  there  is  any  such  communion 
between  the  members  of  the  church,  or  any  mystical  body  of 
Christ  in  these  divers  states.  And  they  suppose  it  is  so  declar¬ 
ed  in  that  of  the  prophet,  Isa.  lxiii.  16.  ‘Doubtless,  thou  art 
our  father,  though  Abraham  be  ignorant  of  us,  and  Israel 
acknowledge  us  not.’  But  there  is  nothing  of  any  such  im¬ 
portance  in  these  words.  The  church  under  a  deep  sense 
of  its  present  state,  in  its  unworthy  walking  and  multiplied 
provocations,  profess  themselves  to  be  such,  as  that  their  fore¬ 
fathers  in  covenant  could  not  own  them  as  their  children  and 
posterity  in  the  faith.  Hereupon  they  appeal  unto  the  infinite 
mercy  and  faithfulness  of  God,  which  extend  themselves  even 
unto  that  condition  of  unworthiness,  which  was  enough  to  ren¬ 
der  them  utterly  disowned  by  the  best  of  men,  however 
otherwise  concerned  in  them.  But  to  suppose  the  church 
above,  which  had  passed  through  its  course  of  faith  and  obe¬ 
dience  in  afflictions,  tribulations,  and  persecutions,  to  be  igno¬ 
rant  of  the  state  of  the  church  here  below  in  general,  and  un¬ 
concerned  in  it ;  to  be  without  desires  of  its  success,  deliver¬ 
ance  and  prosperity  unto  the  glory  of  Christ  is  to  lay  them 
asleep  in  a  senseless  state  without  the  exercise  of  any  grace, 
or  any  interest  in  the  glory  of  God.  And  if  they  cry  for 
vengeance  on  the  obdurate  persecuting  world,  Rev.  vi.  19. 
shall  we  suppose  they  have  no  consideration  nor  knowledge 
of  the  state  of  the  church  suffering  the  same  things  which 
they  did  themselves?  And,  to  put  it  out  of  question,  they  are 
minded  of  it  in  the  next  verse  by  Christ  himself,  ver.  11. 

But  that  which  at  present  I  alone  intend,  is  the  joint  com¬ 
munion  of  the  whole  church  in  the  worship  of  God  in  Christ, 
Were  all  that  die  in  the  Lord,  immediately  received  into  that 


OF  CHRIST  IN  HEAVEN, 


353 


state  wherein  God  shall  be  all  in  all,  without  any  use  of  the 
mediation  of  Christ,  or  the  worship  of  praise  and  honour  given 
unto  God  by  him,  without  being  exercised  in  the  ascription 
of  honour,  glory,  power,  and  dominion  unto  him,  on  the  ac¬ 
count  of  the  past  and  present  discharge  of  his  office,  there 
could  be  no  communion  between  them  and  us.  But  whilst 
they  are  in  the  sanctuary,  in  the  temple  of  God,  in  the  holy 
worship  of  Christ  and  of  God  in  him,  and  we  are  not  only  em¬ 
ployed  in  the  same  work  in  sacred  ordinances  suited  unto  our 
state  and  condition,  but  in  the  performance  of  our  duties,  do  by 
faith  enter  in  within  the  vail,  and  approach  unto  the  same 
throne  of  grace  in  the  most  holy  place,  there  is  a  spiritual  com¬ 
munion  between  them  and  us  ;  so  the  Apostle  expresseth  it, 
Heb.  xii.  22 — 24. 

4thly,  It  is  the  way  that  God  hath  appointed  to  prepare  the 
holy  souls  above  for  the  enjoyment  of  that  eternal  state  which 
shall  ensue  at  the  end  of  all  things.  As  we  are  here  in  and  by 
the  word  and  other  ordinances  prepared  and  made  meet  for  the 
present  state  of  things  in  glory  ;  so  are  they  by  the  temple  wor¬ 
ship  of  heaven  fitted  for  that  slate  of  things,  when  Christ  shall 
give  up  the  kingdom  unto  the  Father,  that  God  may  be  all  in 
all. 

4.  Respect  is  had  herein  unto  the  faith  of  the  church  yet 
militant  on  the  earth,  and  that  among  others,  in  two  things. 

(1.)  For  the  encouragement  of  their  faith.  God  could,  as 
we  have  observed,  upon  the  supposition  of  the  atonement  and 
reconciliation  made  by  the  blood  of  Christ,  have  saved  the 
church  by  mere  sovereign  acts  of  power.  But  whereas  it  was 
unto  his  glory,  that  we  should  be  saved  in  the  way  of  faith 
and  obedience,  this  way  was  necessary  unto  our  encourage¬ 
ment  therein.  For  it  is  in  the  nature  of  faith,  it  is  a  grace  suit¬ 
ed  unto  that  end,  to  seek  for  and  receive  aid,  help,  and  relief, 
from  God  continually,  to  enable  us  unto  obedience. 

For  this  end  the  Lord  Christ  continueth  in  the  discharge  of 
his  office,  whereby  he  is  able  to  save  us  unto  the  uttermost, 
that  we  may  receive  such  supplies  by  and  from  him.  The 
continual  use  that  faith  makes  of  Christ  unto  this  purpose,  as 
he  gloriously  exerciseth  his  mediatory  office  and  power  in  hea- 

45 


i 


354  THE  EXERCISE  OF  THE  MEDIATORY  OFFICE 

ven,  cannot  fully  be  declared.  Neither  can  any  believer  who 
is  acted  by  present  gospel  light  and  grace,  conceive  how  the 
life  of  faith  can  be  led  or  preserved  without  it.  No  duties  are 
we  called  unto,  no  temptations  are  we  exercised  withal,  no  suf¬ 
ferings  do  we  undergo,  no  difficulties,  dangers,  fears,  have  we 
to  conflict  withal,  nothing  is  there  in  life  or  death,  wherein  the 
glory  of  God,  or  our  own  spiritual  welfare  is  concerned,  but 
faith  finds  and  takes  relief  and  encouragement,  in  the  present 
mediatory  life  and  power  of  Christ  in  heaven,  with  the  exer¬ 
cise  of  his  love,  care,  and  compassion  therein.  So  he  proposeth 
himself  unto  our  faith,  Rev.  i.  17,  18. 

(2.)  That  our  faith  may  be  guided  and  directed  in  all  our  ac¬ 
cesses  unto  God  in  his  holy  worship.  Were  nothing  proposed 
unto  us  but  the  immensity  of  the  divine  essence,  we  should 
not  know  how  to  make  our  approaches  unto  it.  And  thence  it 
is  that  those  who  are  unacquainted  with  the  glory  of  this  dis¬ 
pensation,  who  know  not  how  to  make  use  of  Christ  in  his 
present  state  for  an  access  unto  God,  are  always  inventing  ways 
of  their  own,  (as  by  saints,  angels,  images,)  for  that  end  ;  for  an 
immediate  access  unto  the  divine  essence  they  cannot  fancy. 
Wherefore,  to  end  this  discourse  in  one  word  ;  all  the  present 
faith  and  worship  of  God  in  the  church  here  on  earth,  all  access 
unto  him  for  grace,  and  all  acceptable  ascriptions  of  glory  unto 
his  divine  Majesty,  do  all  of  them  in  their  being  and  exercise, 
wholly  depend  on  and  are  resolved  into  the  continuation  of  the 
mediatory  actings  of  Christ,  in  heaven  and  glory. 

I  shall  close  this  discourse  with  a  little  review  of  somewhat 
that  passed  before.  From  the  consideration  of  that  place  of  the 
Apostle,  wherein  he  affirms,  that  at  the  end  Christ  shall  give  up 
the  kingdom  unto  the  Father,  I  declared,  that  all  the  state  of 
things  which  we  have  described,  shall  then  cease,  and  all  things 
issue  in  the  immediate  enjoyment  of  God  himself.  I  would  ex¬ 
tend  this  no  farther,  than  as  unto  what  concerneth  the  exercise 
of  Christ’s  mediatory  office,  with  respect  unto  the  church  here 
below,  and  the  enemies  of  it.  But  there  are  some  things  which 
belong  unto  the  essence  of  this  state,  which  shall  continue  unto 
all  eternity.  As, 

1.  I  do  believe,  that  the  person  of  Christ,  in  and  by  his  hu- 


I 


OF  CHRIST  IN  HEAVEN.  355 

man  nature,  shall  be  for  ever  the  immediate  head  of  the  whole 
glorified  creation.  God  having  gathered  all  things  unto  an 
head  in  him,  the  knot  or  centre  of  that  collection  shall  never 
be  dissolved.  We  shall  never  lose  our  relation  unto  him,  nor 
he  his  unto  us. 

2.  I  do  therefore  also  believe,  that  he  shall  be  the  means  and 
way  of  communication  between  God  and  his  glorified  saints  for 
ever.  What  are,  what  will  be  the  glorious  communications  of 
God  unto  his  saints  for  ever,  in  life,  light,  power,  joy,  rest,  and 
ineffable  satisfaction,  (as  all  must  be  from  him  unto  eternity,)  1 
shall  not  now  inquire.  But  this  I  say,  they  shall  be  all  made 
in  and  through  the  person  of  the  Son,  and  the  human  nature 
therein.  That  tabernacle  shall  never  be  folded  up,  never  be 
laid  aside  as  useless.  And  if  it  be  said,  that  I  cannot  declare 
the  way  and  manner  of  the  eternal  communications  of  God 
himself  unto  his  saints  in  glory  by  Christ ;  I  shall  only  say, 
that  I  cannot  declare  the  way  and  manner  of  his  communica¬ 
tions  of  himself  in  grace  by  Christ,  unto  the  souls  of  men  in 
this  world,  and  yet  I  do  believe  it.  How  much  more  must  we 
satisfy  ourselves  with  the  evidence  of  faith  alone  in  those  things, 
which  as  yet,  are  more  incomprehensible  ?  And  our  adherence 
unto  God  by  love  and  delight,  shall  always  be  through  Christ. 
For  God  will  be  conceived  of  unto  eternity,  according  to  the 
manifestation  that  he  hath  made  of  himself  in  him,  and  no 
otherwise.  This  shall  not  be  by  acting  faith,  with  respect  unto 
the  actual  exercise  of  the  mediation  of  Christ,  as  now  we  cleave 
unto  God;  but  it  shall  be  by  the  all-satisfying  acting  of  love 
unto  God,  as  he  hath  manifested  himself,  and  will  manifest 
himself  in  Christ. 

3.  The  person  of  Christ,  and  therein  his  human  nature,  shall 
be  the  eternal  object  of  divine  glory,  praise,  and  worship.  The 
life  of  glory  is  not  a  mere  state  of  contemplation.  Vision  is  the 
principle  of  it,  as  faith  is  of  the  life  of  grace.  Love  is  the  great 
vital  acting  of  that  principle,  in  adherence  unto  God  with  eter¬ 
nal  delight.  But  this  is  active  in  it  also.  It  shall  be  exercised 
in  the  continual  ascription  and  assignation  of  glory,  praise,  and 
honour  unto  God,  and  the  glorious  exercise  of  all  sorts  of  grace 
therein  ;  hereof  the  Lamb,  the  person  of  Christ,  is  the  eternal 


356  THE  EXERCISE  OP  THE  MEDIATORY  OFFICE,  &C. 


object,  with  that  of  the  Father  and  the  Spirit ;  the  human  na¬ 
ture  in  the  Son,  admitted  into  the  communion  of  the  same  eter¬ 
nal  glory. 


THE  END. 


DISCOURSES 

ON  THE 

GLORY  OF  C  H  HIST 


PREFACE  TO  THE  READER. 


Christian  Reader, 

The  design  of  the  ensuing  discourse,  is  to  declare  some  part  of  that 
glory  of  our  Lord  Jesus  Christ,  which  is  revealed  in  the  Scripture,  and 
proposed  as  the  principal  object  of  our  faith,  love,  delight,  and  admiration. 
But  alas !  after  our  utmost  and  most  diligent  inquiries,  we  must  say,  “  How 
little  a  portion  is  it  of  him  that  we  can  understand  !  His  glory  is  incom¬ 
prehensible,  and  his  praises  are  unutterable.  Some  things  an  illuminated 
mind  may  conceive  of  it ;  but  what  we  can  express  in  comparison  of  what 
it  is  in  itself,  is  even  less  than  nothing.  But  as  for  those  who  have  for¬ 
saken  the  only  true  guide  herein,  endeavouring  to  be  wise  above  what  is 
written,  and  to  raise  their  contemplations  by  fancy  and  imagination  above 
Scripture-revelation,  (as  many  have  done)  they  have  darkened  counsel 
without  knowledge,  uttering  things  which  they  understand  not,  which 
have  no  substance  or  spiritual  food  of  faith  in  them. 

Howbeit,  that  real  view  which  we  may  have  of  Christ  and  his  glory  in 
this  world  by  faith,  however  weak  and  obscure,  that  knowledge  which 
we  may  attain  of  them  by  divine  revelation,  is  inexpressibly  to  be  preferred 
above  all  other  wisdom,  understanding,  or  knowledge  whatever.  So  it  is 
declared  by  him  who  will  be  acknowledged  a  competent  judge  in  these 
things:  “Yea,  doubtless,”  saith  he,  “I  account  all  these  things  but  loss, 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord.”  He  who 
doth  not  so,  hath  no  part  in  him. 

The  revelation  made  of  Christ  in  the  blessed  gospel,  is  far  more  excel¬ 
lent,  more  glorious,  and  more  filled  with  rays  of  divine  wisdom  and  good¬ 
ness,  than  the  whole  creation;  and  the  just  comprehension  of  it,  if  at¬ 
tainable,  can  contain  or  afford.  Without  the  knowledge  hereof,  the  mind 
of  man,  however  priding  itself  in  other  inventions  and  discoveries,  is 
wrapped  up  in  darkness  and  confusion.  This,  therefore,  deserves  the 
severest  of  our  thoughts,  the  best  of  our  meditations,  and  our  utmost  dili¬ 
gence  in  them.  For  if  our  future  blessedness  shall  consist  in  being  where 
he  is,  and  beholding  of  his  glory ;  what  better  preparation  can  there  be 
for  it,  than  in  a  constant  previous  contemplation  of  that  glory  in  the  reve¬ 
lation  that  is  made  in  the  gospel,  unto  this  very  end,  that  by  a  view  of  it, 
Ave  may  be  gradually  transformed  into  the  same  glory. 


360 


PREFACE. 


I  shall  not,  therefore,  use  any  apology  for  the  publishing  of  the  ensuing 
meditations,  intended  first  for  the  exercise  of  my  own  mind,  and  then  for 
the  edification  of  a  private  congregation,  which  is  like  to  be  the  last  ser¬ 
vice  I  shall  do  them  in  that  kind.  Some  may  by  the  consideration  of 
them  be  called  to  attend  unto  the  same  duty  with  more  diligence  than 
formerly,  and  receive  directions  for  the  discharge  of  it;  and  some  maybe 
provoked  to  communicate  their  greater  light  and  knowledge  unto  the  good 
of  many.  And  that  which  I  design  farther  in  the  present  discourse,  is  to 
give  a  brief  account  of  the  necessity  and  use,  in  life  and  death,  of  the  duty 
exhorted  unto. 

Particular  motives  unto  the  diligent  discharge  of  this  duty,  will  be 
pressed  in  the  discourse  itself.  Here  some  things  more  general  only  shall 
be  premised.  For  all  persons  not  immersed  in  sensual  pleasures,  not 
overdrenched  in  the  love  of  this  world,  and  present  things,  who  have  any 
generous  or  noble  thoughts  about  their  own  nature,  being,  and  end,  are  under 
the  highest  obligation  to  betake  themselves  unto  this  contemplation  of 
Christ  and  his  glory.  Without  this  they  shall  never  attain  true  rest  or 
satisfaction  in  their  own  minds.  He  it  is  alone  in  whom  the  race  of  man¬ 
kind  may  boast  and  glory,  on  whom  all  its  felicities  do  depend.  For, 

1.  He  it  is  in  whom  our  nature,  which  was  debased  as  low  as  hell  by 
apostacy  from  God,  is  exalted  above  the  whole  creation.  Our  nature  in 
the  original  construction  of  it,  in  the  persons  of  our  first  parents,  was 
crowned  with  honour  and  dignity.  The  image  of  God  wherein  it  was 
made,  and  the  dominion  over  the  lower  world  wherewith  it  was  entrusted, 
made  it  the  seat  of  excellency,  of  beauty,  and  of  glory.  But  of  them  all 
it  was  at  once  divested  and  made  naked  by  sin,  and  laid  grovelling  in  the 
dust  from  whence  it  was  taken.  “  Dust  thou  art,  and  to  dust  thou  shalt 
return,”  was  its  righteous  doom.  And  all  its  internal  faculties  were  in¬ 
vaded  by  deformed  lusts;  every  thing  that  might  render  the  whole  unlike 
unto  God,  whose  image  it  had  lost.  Hence  it  became  the  contempt  of  an¬ 
gels,  the  dominion  of  Satan,  who  being  the  enemy  of  the  whole  creation, 
never  had  any  thing  or  place  to  reign  in,  but  the  debased  nature  of  man. 
Nothing  was  now  more  vile  and  base;  its  glory  was  utterly  departed.  It  had 
both  lost  its  peculiar  nearness  unto  God,  which  was  its  honour,  and  was 
fallen  into  the  greatest  distance  from  him  of  all  creatures,  the  devils  only 
excepted,  which  was  its  ignominy  and  shame.  And  in  this  state,  as  unto 
any  thing  in  itself,  it  was  left  to  perish  eternally. 

In  this  condition,  lost,  poor,  base,  yea  cursed,  the  Lord  Christ  the  Son 
of  God  found  our  nature.  And  herein  in  infinite  condescension  and  com¬ 
passion,  sanctifying  a  portion  of  it  unto  himself,  he  took  it  to  be  his  own, 
in  an  holy  ineffable  subsistence  in  his  own  person.  And  herein,  again,  the 
same  nature,  so  depressed  into  the  utmost  misery,  is  exalted  above  the 
whole  creation  of  God.  For  in  that  very  nature  Gbd  hath  “  set  him  at 
his  own  right  hand  .in  the  heavenly  places,  far  above  all  principalities,  and 
powers,  and  might,  and  dominion,  and  every  name  that  is  named,  not  only 


PREFACE.  361 

in  this  world,  but  also  in  that  which  is  to  come.”  This  is  that  which  is  so 
celebrated  by  the  Psalmist,  with  the  highest  admiration.  Psal.  viii.  3. 
“  When  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon  and 
the  stars  which  thou  hast  ordained ;”  ver.  4.  “  What  is  man,  that  thou  art 
mindful  of  him?  and  the  son  of  man,  that  thou  visitest  him?”  ver. 5. 
“For  thou  hast  made  him  a  little  lower  than  the  angels,  and  hath  crowned 
him  with  glory  and  honour.”  ver.  6.  “  Thou  madest  him  to  have  domin¬ 
ion  over  the  works  of  thy  hands;  thou  hast  put  all  things  under  his  feet :” 
ver.  7.  “  All  sheep  and  oxen,  yea,  and  the  beasts  ol  the  field :”  ver.  8.  “  The 
foul  of  the  air,  and  the  fish  of  the  sea,  and  whatsoever  passeth  through 
the  paths  of  the  seas.”  This  is  the  greatest  privilege  we  have  among  all 
our  fellow  creatures  ;  this  we  may  glory  in,  and  value  ourselves  upon. 
Those  who  engage  this  nature  in  the  service  of  sensual  lusts  and  plea¬ 
sures,  who  think  that  its  felicity  and  utmost  capacities  consist  in  their 
satisfaction,  with  the  accomplishment  of  other  earthly  temporary  desires, 
are  satisfied  with  it  in  its  state  of  apostacy  from  God.  But  those  who 
have  received  the  light  of  faith  and  grace,  so  as  rightly  to  understand  the 
being  and  end  of  that  nature  whereof  they  are  partakers,  cannot  but  re¬ 
joice  in  its  deliverance  from  the  utmost  debasement,  into  that  glorious  ex¬ 
altation,  which  it  hath  received  in  the  Person  of  Christ.  And  this  must 
needs  make  thoughts  of  him  full  of  refreshment  unto  their  souls.  Let  us 
take  care  of  our  persons;  the  glory  of  our  nature  is  safe  in  him.  For, 

2.  In  him  the  relation  of  our  nature  unto  God  is  eternally  secured. 
We  were  created  in  a  covenant-relation  unto  God.  Our  nature  was 
related  unto  him  in  a  way  of  friendship,  of  likeness,  and  complacency. 
But  the  bond  of  this  relation  and  union  was  quickly  broken  by  our  apos¬ 
tacy  from  him.  Hereon  our  whole  nature  became  to  be  at  the  utmost 
moral  distance  from  God,  and  enmity  against  him,  which  is  the  deplh  of 
misery.  But  God  in  infinite  wisdom  and  grace  did  design  once  more  to 
recover  it,  and  take  it  again  near  unto  himself.  And  he  would  do  it  in 
such  away,  as  should  render  it  utterly  impossible  that  there  should  ever  be 
a  separation  between  him  and  it  any  more.  Heaven  and  earth  may  pass 
away,  but  there  shall  never  be  a  dissolution  of  the  union  between  God 
and  our  nature  any  more.  He  did  it,  therefore,  by  assuming  it  into  a  sub¬ 
stantial  union  with  himself,  in  the  Person  of  the  Son.  Hereby  the  “  fulness 
of  the  Godhead  dwelt  in  it  bodily,”  or  substantially,  and  eternally. 
Hereby  is  its  relation  unto  God  eternally  secured.  And  among  all  the 
mysterious  excellencies  which  relate  hereunto,  there  are  two  which  con¬ 
tinually  present  themselves  unto  our  consideration. 

(1.)  That  this  nature  of  ours,  is  capable  of  this  glorious  exaltation  and 
subsistence  in  God.  No  creature  could  conceive  how  omnipotent  wisdom, 
power,  and  goodness,  could  actuate  themselves  unto  the  production  of  this 
effect.  The  mystery  hereof,  is  the  object  of  the  admiration  of  angels, 
and  will  be  so  of  the  whole  church  unto  all  eternity.  What  is  revealed 
concerning  the  glory,  way,  and  manner  of  it  in  the  Scripture,  I  have  de~ 

46 


362 


PREFACE. 


dared  in  my  treatise  concerning  the  Mystery  of  Godliness,  or  the  Person 
of  Christ.*  What  mind  can  conceive,  what  tongue  can  express,  who  can 
sufficiently  admire  the  wisdom,  goodness,  and  condescension  of  God 
herein  !  And  whereas  he  hath  proposed  unto  us  this  glorious  object  of 
our  faith  and  meditation,  how  vile  and  foolish  are  we,  if  we  spend  our 
thoughts  about  other  things  in  a  neglect  of  it ! 

(2.)  This  is  also  an  ineffable  pledge  of  the  love  of  God  to  our  nature. 
For  although  he  will  not  take  it  in  any  other  instance,  save  “that  of  the 
man  Christ  Jesus,”  into  this  relation  with  himself,  by  virtue  of  person¬ 
al  union;  yet  therein  he  hath  given  a  glorious  pledge  of  his  love  unto, 
and  valuation  of  that  nature.  For  “  verily  he  took  not  on  him  the  nature 
of  angels,  but  he  took  on  him  the  seed  of  Abraham.”  And  this  kindness 
intends  unto  our  persons,  as  participant  of  that  nature.  For  he  designed 
this  glory  unto  the  man  Christ  Jesus,  that  he  might  be  the  first-born  of 
the  new  creation,  that  we  might  be  made  conformable  unto  him,  accord¬ 
ing  to  our  measure  ;  and  as  the  members  of  that  body,  whereof  he  is  the 
head,  we  are  participant  in  this  glory. 

3.  It  is  he,  in  whom  our  nature  hath  been  carried  successfully  and  victo¬ 
riously,  through  all  the  oppositions  that  it  is  liable  unto,  and  even  death 
itself.  But  the  glory  hereof  I  shall  speak  unto  distinctly  in  its  proper 
place,  which  follows,  and  therefore  shall  here  pass  it  by. 

4.  He  it  is,  who  in  himself  hath  given  us  a  pledge  of  the  capacity  of 
our  nature  to  inhabit  those  blessed  regions  of  light,  which  are  far  above 
these  aspectable  heavens.  Here  we  dwell  in  tabernacles  of  clay,  that  are 
crushed  before  the  moth  ;  such  as  cannot  be  raised,  so  as  fo  abide  one  foot- 
breadth  above  the  earth  we  tread  upon.  The  heavenly  luminaries  which 
we  can  behold,  appear  too  great  and  glorious  for  our  cohabitation.  We 
are  as  grasshoppers  in  our  own  eyes,  in  comparison  of  those  gigantic  be¬ 
ings;  and  they  seem  to  dwell  in  places  which  would  immediately  swmllow 
up,  and  extinguish  our  natures.  How  then  shall  we  entertain  an  appre¬ 
hension  of  being' carried  and  exalted  above  them  all;  to  have  an  everlast¬ 
ing  subsistence  in  places  incomprehensibly  more  glorious  than  the  orbs 
wherein  they  reside?  What  capacity  is  there  m  our  nature  of  such  an 
habitation?  But  hereof  the  Lord  Christ  hath  given  us  a  pledge  in  him¬ 
self.  Our  nature  in  him  is  passed  through  these  aspectable  heavens, 
and  is  exalted  far  above  them.  Its  eternal  habitation  is  in  the  blessed 
regions  of  light  and  glory ;  and  be  hath  promised,  that  where  he  is,  there 
we  shall  be,  and  that  for  ever. 

Other  encouragements  there  are  innumerable  to  stir  us  up  unto  dili¬ 
gence  in  the  discharge  of  the  duty  here  proposed;  namely,  a  continual 
contemplation  of  the  glory  of  Christ  in  his  person,  office,  and  grace. 
Some  of  them,  the  principal  of  them  which  I  have  any  acquaintance  withr 


*  Now  printed  along  with  this. 


PREFACE. 


363 


are  represented  in  the  ensuing  discourse.  I  shall  therefore  here  add  the 
peculiar  advantage  which  we  may  obtain  in  the  diligent  discharge  of  this 
duty.  Which  is,  That  it  will  carry  us  cheerfully,  comfortably,  and  victo¬ 
riously  through  life  and  death,  and  all  that  we  have  to  conflict  withal  in 
either  of  them. 

And  let  it  be  remembered,  that  I  do  here  suppose  what  is  written  on 
this  subject  in  the  ensuing  discourse,  as  being  designed  to  prepare  the 
minds  of  the  readers  for  the  due  improvement  of  it 

As  unto  this  present  life,  it  is  well  known  what  it  is  unto  the  most  of 
them,  who  concern  themselves  in  these  things.  Temptations,  afflictions, 
changes,  sorrows,  dangers,  fears,  sickness,  and  pains,  do  fill  up  no  small 
part  of  it.  And  on  the  other  hand,  all  our  earthly  relishes,  refreshments, 
and  comforts,  are  uncertain,  transitory,  and  unsatisfactory  ;  all  things  of 
each  sort  being  imbiitered  by  the  remainders  of  sin.  Hence  every  thing 
wherein  we  are  concerned,  hath  the  root  of  trouble  and  sorrow  in  it.  Some 
labour  under  wants,  poverty,  and  straits,  all  their  days  ;  and  some  have 
very  few  hours  from  pains  and  sickness.  And  all  these  things,  with 
others  of  an  alike  nature,  are  heightened  at  present,  by  the  calamitous  sea¬ 
son  wherein  our  lot  is  fallen.  All  things  almost  in  all  nations  are  fi  led  with 
confusions,  disorders,  dangers,  distresses, and  troubles;  wars  and  rumours 
of  wars,  do  abound,  with  tokens  of  farther  approaching  judgments  ;  ‘‘dis¬ 
tress  of  nations,  with  perplexities,  men’s  hearts  failing  them  for  fear,  and 
for  looking  after  those  things  which  are  coming  on  the  earth.”  There  is 
in  many  places  “no  peace  unto  him  that  goeth  out,  nor  to  him  that  cometh 
in,  but  great  vexations  are  on  the  inhabitants  of  the  world  ;  nation  is  de¬ 
stroyed  of  nation,  and  city  of  city,  for  God  doth  vex  them  with  all  adver¬ 
sity.”  And,  in  the  mean  time,  vexation  with  the  ungodly  deeds  of  wick¬ 
ed  men,  doth  greatly  further  the  troubles  of  life ;  the  sufferings  of  many 
also  for  the  testimony  of  their  consciences  are  deplorable,  with  the  divi¬ 
sions  and  animosities  that  abound  amongst  all  sorts  of  Christians. 

But  the  shortness,  the  vanity,  the  miseries  of  human  life,  have  been  the 
subject  of  the  complaints  of  all  sort  of  considering  persons,  Heathens  as 
well  as  Christians;  nor  is  it  my  present  business  to  insist  upon  them. 
My  inquiry  is  only  after  the  relief  which  we  may  obtain  against  all  these 
evils,  that  we  faint  not  under  them,  that  we  may  have  the  victory  over 
them.  This  in  general  is  declared  by  the  Apostle,  2  Cor.  iv.  8.  “  We  are 
troubled  on  every  side,  yet  not  distressed;  we  are  perplexed,  but  not  in 
despair;”  ver.  9.  “Persecuted,  but  not  forsaken;  cast  down,  but  not  de¬ 
stroyed.”  ver.  16,  “But  for  this  cause  we  faint  not,  but  though  our  out¬ 
ward  man  perish,  yet  the  inward  man  is  renewed  day  by  day.”  ver.  17. 
“  For  our  light  affliction,  which  is  but  for  a  moment,  worketh  for  u  a  far 
more  exceeding  and  eternal  weight  of  glory:”  ver.  18.  “While  we  look 
not  at  the  things  which  are  seen,  but  at  the  things  which  are  not  seen  ;  for 
the  things  which  are  seen,  are  temporal;  but  the  things  which  are  not 
seen,  are  eternal.” 


364 


PREFACE. 


Our  beholding  by  faith,  things  that  are  not  seen,  things  spiritual  and 
eternal,  will  alleviate  all  our  afflictions,  make  their  burden  light,  and  pre¬ 
serve  our  souls  from  fainting  under  them.  Of  these  things  the  glory  of 
Christ,  whereof  we  treat,  is  the  principal,  and  in  a  due  sense  comprehen¬ 
sive  of  them  all.  For  we  “  behold  the  glory  of  God  himself,  in  the  face 
of  Jesus  Christ.55  He  that  can  at  all  times  retreat  unto  the  contempla¬ 
tion  of  this  glory,  will  be  carried  above  the  perplexing  prevailing  sense  of 
any  of  these  evils,  of  a  confluence  of  them  ail.  Crus  nil  sentit  in 
nervo  dum  animus  est  in  cctlo. 

It  is  a  woful  kind  of  life,  when  men  scramble  for  poor  perishing 
reliefs  in  their  distresses.  This  is  the  universal  remedy  and  cure,  the 
only  balsam  for  all  our  diseases.  Whatever  presseth,  urgeth,  perplexeth  ; 
if  we  can  but  retreat  in  our  minds  unto  a  view  of  this  glory,  and  a  due 
consideration  of  our  own  interest  therein;  comfort  and  supportment  will 
be  administered  unto  us.  Wicked  men  in  their  distresses  (which  some¬ 
times  overtake  them  also)  are  like  a  troubled  sea  that  cannot  rest.  Others 
are  heartless  and  despond,  not  without  secret  repining  at  the  wise  dispo¬ 
sals  of  divine  providence,  especially  when  they  look  on  the  better  condi¬ 
tions  (as  they  suppose)  of  others.  And  the  best  of  us  are  apt  all  to  wax 
faint  and  weary,  when  these  things  press  upon  us  in  an  unusual  manner, 
or  under  their  long  continuance,  without  a  prospect  of  relief.  This  is  the 
strong  hold  which  such  prisoners  of  hope  are  to  turn  themselves  unto. 
In  this  contemplation  of  the  glory  of  Christ,  they  will  find  rest  unto  their 
own  souls.  For, 

1.  It  will  herein,  and  in  the  discharge  of  this  duty,  be  made  evident, 
how  slight  and  inconsiderable  all  these  things  are,  from  whence  our 
troubles  and  distresses  do  arise.  For  they  all  grow  on  this  root  of  an 
over-valuation  of  temporal  things.  And  unless  we  can  arrive  unto  a  fixed 
judgment,  that  all  things  here  below  are  transitory  and  perishing,  reach¬ 
ing  only  unto  the  outward  man,  or  the  body,  (perhaps  unto  the  killing  of 
it)  that  the  best  of  them  have  nothing  that  is  truly  substantial  or  abiding 
in  them,  that  there  are  other  things  wherein  we  have  an  assured  interest, 
that  are  incomparably  better  than  they,  and  above  them ;  it  is  impossible 
but  that  we  must  spend  our  lives  in  fears,  sorrows,  and  distractions.  One 
real  view  of  the  glory  of  Christ,  and  of  our  own  concernment  therein, 
will  give  us  a  full  relief  in  this  matter.  For  what  are  all  the  things  of 
this  life,  what  is  the  good  or  evil  of  them,  in  comparison  of  an  interest  in 
this  transcendent  glory  ?  When  we  have  due  apprehensions  hereof,  when 
our  minds  are  possessed  with  thoughts  of  it,  when  our  affections  reach 
out  after  its  enjoyments,  let  pain,  and  sickness,  and  sorrows,  and  fears, 
and  dangers,  and  death,  say  what  they  will,  we  shall  have  in  readiness 
wherewith  to  combat  with  them,  and  overcome  them ;  and  that  on  this 
consideration,  that  they  are  all  outward,  transitory,  and  passing  away  ; 
whereas  our  minds  are  fixed  on  those  things  which  are  eternal,  and  filled 
with  incomprehensible  glory. 


PREFACE. 


365 


2.  The  minds  of  men  are  apt  by  their  troubles  to  be  cast  into  disorder, 
to  be'tossed  up  and  down,  and  disquieted  by  various  affections  and  passions. 
So  the  Psalmist  found  it  in  himself,  in  the  time  of  his  distress;  whence 
he  calls  himself  unto  that  account ;  “  Why  art  thou  cast  down,  O  my  soul  ? 
and  why  art  thou  disquieted  in  me?”  And  indeed  the  mind,  on  all 
such  occasions,  is  its  own  greatest  troubler.  It  is  apt  to  let  loose  its  pas¬ 
sions  of  fear  and  sorrow,  which  act  themselves  in  innumerable  perplexing 
thoughts,  until  it  is  carried  utterly  out  of  its  own  power.  But,  in  this 
slate,  a  due  contemplation  of  the  glory  of  Christ  will  restore  and  com¬ 
pose  the  mind,  bring  it  into  a  sedate  quiet  frame,  wherein  faith  will  be 
able  to  say  unto  the  winds  and  waves  of  distempered  passions,  “  Peace, 
be  still,”  and  they  shall  obey  it. 

3.  It  is  the  way  and  means  of  conveying  a  sense  of  God’s  love  unto 
our  souls,  which  is  that  alone  wherein  ultimately  we  find  rest  in  the  midst 
of  all  the  troubles  of  this  life,  as  the  Apostle  declares,  Rom.  v.  2.  “By 
whom  also  we  have  access  by  faith  into  this  grace  wherein  we  stand,  and 
rejoice  in  hope  of  the  glory  of  God.”  ver.  3.  “And  not  only  so,  but  we 
glory  in  tribulation  also,  knowing  that  tribulation  worketh  patience;”  ver. 

4.  “  And  patience,  experience  ;  and  experience  hope  ver.  5.  “And  hope 
maketh  not  ashamed,  because  the  love  of  God  is  shed  abroad  in  our  hearts, 
by  the  Holy  Ghost  which  is  given  unto  us.”  It  is  the  Spirit  of  God,  who 
alone  communicates  a  sense  of  this  love  unto  our  souls :  it  is  shed  abroad 
in  our  hearts  by  the  Holy  Ghost.  Ilowbeit  there  are  ways  and  means  to 
be  used  on  our  part,  whereby  we  may  be  disposed  and  made  meet  to  re¬ 
ceive  these  communications  of  divine  love.  Among  these,  the  principal 
is  the  contemplation  of  the  glory  of  Christ  insisted  on,  and  of  God  the 
Father  in  him.  It  is  the  season,  it  is  the  way  and  means  at  which  and 
whereby  the  Holy  Ghost  will  give  a  sense  of  the  love  of  God  unto  us, 
causing  us  thereon  to  rejoice  with  joy  unspeakable,  and  full  of  glory. 
This  will  be  made  evident  in  the  ensuing  discourse.  This  will  lift  the 
minds  and  hearts  of  believers  above  all  the  troubles  of  this  life,  and  is  the 
sovereign  antidote  that  will  expel  all  the  poison  that  is  in  them,  which 
otherwise  might  perplex  and  enslave  their  souls. 

I  have  but  touched  on  these  things,  as  designing  to  enlarge  somewhat 
on  that  which  doth  ensue.  And  this  is  the  advantage  we  may  have  in  the 
discharge  of  this  duty  with  respect  unto  death  itself.  It  is  the  assiduous 
contemplation  of  the  glory  of  Christ,  which  will  carry  us  cheerfully  and 
comfortably  into  it,  and  through  it.  My  principal  work  having  been  now 
for  a  long  season  to  die  daily,  as  living  in  a  continual  expectation  of  my 
dissolution,  I  shall  on  this  occasion  acquaint  the  reader  with  some  few  of 
my  thoughts  and  reliefs,  with  reference  unto  death  itself. 

There  are  sundry  things  required  of  us,  that  we  may  be  able  to  encoun¬ 
ter  death  cheerfully,  constantly,  and  victoriously.  For  want  of  these,  or 
some  of  them,  I  have  known  gracious  souls,  who  have  lived  in  a  kind  of 
bondage  for  fear  of  death  all  their  days.  We  know  not  how  God  will 


306 


PREFACE. 


manage  any  of  our  minds  and  souls  iu  that  season,  in  that  trial.  For  he 
acts  towards  us  in  all  such  things,  in  a  way  of  sovereignty.  But  these  are 
the  things  which  he  requireth  of  us  in  a  way  of  duty. 

First,  Peculiar  actings  of  faith  to  resign  and  commit  our  departing  souls 
into  the  hand  of  him,  who  is  able  to  receive  them,  to  keep  and  preserve 
them,  also  to  dispose  of  them  into  a  state  of  rest  and  blessedness,  are  re¬ 
quired  of  us. 

The  soul  is  now  parting  with  all  things  here  below,  and  that  for  ever. 
None  of  all  the  things  which  it  hath  seen,  heard,  or  enjoyed,  by  its  own 
outward  senses,  can  be  prevailed  with  to  stay  with  it  one  hour,  or  take  one 
step  with  it,  in  the  voyage  wherein  it  is  engaged.  It  must  alone  by  itself 
launch  into  eternity.  It  is  entering  an  invisible  world,  which  it  knows  no 
more  of  than  it  hath  received  by  faith.  None  hath  come  from  the  dead 
to  inform  us  of  the  state  of  the  other  world.  Yea,  God  seems  on  purpose 
so  to  conceal  it  from  us,  that  we  should  have  no  evidence  of  it,  at  least  as 
unto  the  manner  of  things  in  it,  but  what  is  given  unto  faith  by  divine  re¬ 
velation.  Hence  those  who  died  and  were  raised  again  from  the  dead, 
unto  any  continuance  among  men,  as  Lazarus,  probably  knew  nothing  of 
the  invisible  state.  Their  souls  were  preserved  by  the  power  of  God  in 
their  being,  but  bound  up  as  unto  present  operations.  This  made  a  great 
emperor  cry  out,  on  the  approach  of  death,  O  animula ,  tremula,vagula , 
blandula ;  qucc  nunc  abibis  in  loca  horrida,  squalida  !  & c.  “  O  poor 
trembling,  wandering  soul,  into  what  places  of  darkness  and  defilement 
art  thou  going  !” 

How  is  it  like  to  be  after  the  few  moments,  which  under  the  pangs  of 
death  wre  have  to  continue  in  this  world  ?  Is  it  an  annihilation  that  lies 
at  the  door?  Is  death  the  destruction  of  our  whole  being,  so  as  that  after 
it  we  shall  be  no  more?  So  some  would  have  the  state  of  things  to  be. 
Is  it  a  state  of  subsistence  in  a  wandering  condition,  up  and  down  the 
world,  under  the  influence  of  other  more  powerful  spirits  that  rule  in  the 
air,  visiting  tombs  and  solitary  places,  and  sometimes  making  appearances 
of  themselves  by  the  impressions  of  those  more  powerful  spirits,  as  some 
imagine  from  the  story  concerning  Samuel  and  the  witch  of  Endor,  and 
as  it  is  commonly  received  in  the  Papacy,  out  of  a  compliance  with  their 
imagination  of  purgatory?  Qr  is  it  a  state  of  universal  misery  and  wo? 
a  state  incapable  of  comfort  or  joy  ?  Let  them  pretend  what  they  please, 
who  can  understand  no  comfort  or  joy  in  this  life,  but  what  they  receive 
by  their  senses,  they  can  look  for  nothing  else.  And  whatever  be  the  state 
of  this  invisible  world,  the  soul  can  undertake  nothing  of  its  own  conduct 
after  its  departure  from  the  body.  It  knows  that  it  must  be  absolutely  at 
the  disposal  of  another. 

Wherefore  no  man  can  comfortably  venture  on,  and  into  this  condition, 
but  in  the  exercise  of  that  faith,  which  enables  him  to  resign  and  give  up 
his  departing  soul  into  the  hand  of  God,  who  alone  is  able  to  receive  it, 
and  to  dispose  it  into  a  condition  of  rest  and  blessedness.  So  speaks  the 


PREFACE. 


367 


Apostle,  “  I  am  not  ashamed,  for  I  know  whom  I  have  believed,  and  am 
persuaded  that  he  is  able  to  keep  that  which  I  have  committed  unto  him 
against  that  day.” 

Herein,  as  in  all  other  graces,  is  our  Lord  Jesus  Christ  our  great  exam¬ 
ple.  He  resigned  his  departing  spirit  into  the  hands  of  his  Father,  to  be 
owned  and  preserved  by  him,  in  its  state  of  separation.  “  Father,  into 
thy  hands  I  commit  my  spirit,”  Luke  xxiii.  46.;  as  did  the  Psalmist,  his 
type,  in  a  like  condition,  Psal.  xxxi.  5.  But  the  faith  of  our  Lord  Jesus 
Christ  herein,  the  object  and  exercise  of  it,  what  he  believed  and  trusted 
unto  in  this  resignation  of  his  spirit  into  the  hand  of  God,  is  at  large  ex¬ 
pressed  in  the  xvith  psalm,  ver.  8 — 11.  u  I  have  (saith  he)  set  the  Lord 
always  before  me  :  because  he  is  at  my  right  hand,  I  shall  not  be  moved. 
Therefore  my  heart  is  glad,  and  my  glory  rejoiceth  :  my  flesh  also  shall 
rest  in  hope.  For  thou  wilt  not  leave  my  soul  in  hell;  neither  wilt  thou 
suffer  thine  holy  One  to  see  corruption.  Thou  wilt  shew  me  the  path  of 
life:  in  thy  presence  is  fulness  of  joy,  at  thy  right  hand  there  are  pleasures 
for  evermore.”  He  left  his  soul  in  the  hand  of  God,  in  full  assurance  that 
it  should  suffer  no  evil  in  its  state  of  separation,  but  should  be  brought 
again  with  his  body  into  a  blessed  resurrection,  and  eternal  glory.  So 
Stephen  resigned  his  soul,  departing  under  violence,  into  the  hands  of 
Christ  himself.  When  he  died,  he  said,  Lord  Jesus,  receive  my  spirit. 

This  is  the  last  victorious  act  of  faith,  wherein  its  conquest  over  its  last 
enemy  death  itself  doth  consist.  Herein  the  soul  says,  in  and  unto  itself, 
Thou  art  now  taking  leave  of  time  unto  eternity ;  all  things  about  thee  are 
departing  as  shades,  and  will  immediately  disappear.  The  things  which 
thou  art  entering  into  are  yet  invisible;  such  as  eye  hath  not  seen,  norear 
heard,  nor  will  they  enter  into  the  heart  of  man  fully  to  conceive.  Now, 
therefore,  with  quietness  and  confidence  give  up  thyself  unto  the  sovereign 
power,  grace,  truth,  and  faithfulness  of  God,  and  thou  shalt  find  assured 
rest  and  peace. 

But  Jesus  Christ  it  is,  who  doth  immediately  receive  the  souls  of  them 
who  believe  in  him.  So  we  see  in  the  instance  of  Stephen.  And  what 
can  be  a  greater  encouragement  to  resign  them  into  his  hands,  than  a  daily 
contemplation  of  his  glory  in  his  person,  his  power,  his  exaltation,  his  of¬ 
fice  and  grace 7  Who  that  believes  in  him,  that  belongs  unto  him,  can 
fear  to  commit  his  departing  spirit  unto  his  love,  power,  and  care?  Even 
we  also  shall  hereby,  in  our  dying  moments,  see,  by  faith,  heaven  opened, 
and  Jesus  standing  at  the  right  hand  of  God,  ready  to  receive  us.  This 
added  unto  the  love  which  all  believers  have  unto  the  Lord  Jesus,  which 
is  enflamed  by  contemplation  of  his  glory,  and  their  desires  to  be  wilh 
him  where  he  is  ;  it  will  strengthen  and  confirm  our  minds  in  the  resigna¬ 
tion  of  our  departing  souls  into  his  hand. 

Secondly,  It  is  required  in  us  unto  the  same  end,  that  we  be  ready  and 
willing  to  part  with  the  flesh,  wherewith  we  are  clothed,  with  all  things 
that  are  useful  and  desirable  thereunto.  The  alliance,  the  relation,  the 


368 


PREFACE. 


friendship,  the  union,  that  are  between  the  soul  and  the  body,  are  the 
greatest,  the  nearest,  the  firmest,  that  are  or  can  be  among  mere  created 
beings.  There  is  nothing  like  it,  nothing  equal  to  it.  The  union  of  three 
persons  in  the  one  single  divine  nature,  and  the  union  of  two  natures  in 
one  person  of  Christ,  are  infinite,  ineffable,  and  exempted  from  all  compa¬ 
rison.  But  among  created  beings,  the  union  of  these  two  essential  parts 
of  the  same  nature  in  one  person,  is  most  excellent.  Nor  is  any  thing 
equal  to  it,  or  like  it.  found  in  any  other  creatures.  Those  -who  among 
them  have  most  of  life,  have  either  no  bodies,  as  angels;  or  no  souls  but 
what  perish  with  them,  as  all  brute  creatures  below. 

Angels  being  pure  immaterial  spirits,  have  nothing  in  them,  nothing 
belonging  unto  their  essence  that  can  die.  Beasts  have  nothing  in  them 
that  can  live  when  their  bodies  die.  The  soul  of  a  beast  cannot  be  pre¬ 
served  in  a  separate  condition,  no,  not  by  an  act  of  almighty  power  ;  for  it 
is  not,  and  that  which  is  not,  cannot  live.  It  is  nothing  but  the  body  itself 
in  an  act  of  its  material  powers. 

Only  the  nature  of  man,  in  all  the  works  of  God,  is  capable  of  this  con¬ 
vulsion.  The  essential  parts  of  it  are  separable  by  death,  the  one  con¬ 
tinuing  to  exist  and  act  its  especial  powers  in  a  separate  state  or  condition. 
The  powers  of  the  whole  entire  nature  acting  in  soul  and  body  in  conjunc¬ 
tion,  are  all  scattered  and  lost  by  death.  But  the  powers  of  one  essential 
part  of  the  same  nature,  that  is,  of  the  soul,  are  preserved  after  death  in  a 
more  perfect  acting  and  exercise  than  before.  This  is  peculiar  unto  hu¬ 
man  nature,  as  a  mean  partaking  of  heaven  and  earth,  of  the  perfection  of 
angels  above,  and  of  the  imperfection  of  the  beasts  below.  Only  there  is  this 
difference  in  these  things :  our  participation  of  the  heavenly  spiritual  per¬ 
fections  of  the  angelic  nature,  is  for  eternity  ;  our  participation  of  the  im¬ 
perfections  of  the  animate  creatures  here  below,  is  but  for  a  season.  For 
God  hath  designed  our  bodies  unto  such  a  glorious  refinement  at  the  re¬ 
surrection,  as  that  they  shall  have  no  more  alliance  unto  that  brutish  nature, 
which  perisheth  for  ever.  For  we  shall  be  like  unto  angels,  or  equal  to 
them.  Our  bodies  shall  no  more  be  capable  of  those  acts  and  operations 
which  are  now  common  to  us  with  other  living  creatures  here  below. 

This  is  the  pre-eminence  of  the  nature  of  man,  as  the  wise  man  de¬ 
clares.  For  unto  that  objection  of  atheistical  Epicureans,  “  As  the  one 
dieth,  so  dieth  the  other;  they  have  all  one  breath,  so  that  a  man  hath  no 
pre-eminence  above  a  beast,  and  all  go  into  one  place ;  all  are  of  the  dust, 
and  all  turn  to  dust  again;”  he  granteth,  that  as  unto  their  bodies  it  is  for 
a  season,  in  them  we  have  present  participation  of  their  nature;  but,  saith 
he,  here  lieth  the  difference,  “  Who  knoweth  the  spirit  of  a  man  that 
goeth  upward,  and  the  spirit  of  a  beast  that  goeth  downward  unto  the 
earth  ?”  Unless  we  know  this,  unless  we  consider  the  different  state  of 
the  spirit  of  men  and  beasts,  we  cannot  be  delivered  from  this  atheism; 
but  the  thoughts  hereof  will  set  us  at  liberty  from  it.  They  die  in  like 
manner,  and  their  bodies  go  equally  to  the  dust  for  a  season  :  but  the  beast 


PREFACE. 


369 


hath  no  spirit,  no  soul,  but'what  dies  with  the  body,  and  goes  to  the 
dust.  If  they  had,  their  bodies  also  must  be  raised  again  unto  a  con- 
j unction  with  them.  Otherwise  death  would  produce  a  new  race  of 
creatures  unto  eternity.  But  man  hath  an  immortal  soul,  saith  he,  an 
heavenly  spirit,  which,  when  the  body  goes  into  the  dust  for  a  season, 
ascends  to  heaven,  (where  the  guilt  of  sin,  and  the  curse  of  the  law,  in¬ 
terpose  not)  from  whence  it  is  there  to  exist  and  to  act  in  all  its  native 
powers  in  a  state  of  blessedness. 

But,  as  I  said,  by  reason  of  this  peculiar  intimate  union  and  relation 
betwen  the  soul  and  body,  there  is  in  the  whole  nature  a  fixed  aversation 
from  a  dissolution.  The  soul  and  body  are  naturally  and  necessarily  un¬ 
willing  to  fall  into  a  state  of  separation,  wherein  the  one  shall  cease  to  be 
what  it  was,  and  the  other  knows  not  clearly  how  it  shall  subsist.  The 
body  claspeth  about  the  soul,  and  the  soul  receiveth  strange  impressions 
from  its  embraces,  the  entire  nature  existing  in  the  union  of  them  both, 
being  unalterably  averse  unto  a  dissolution. 

Wherefore,  unless  we  can  overcome  this  inclination,  we  can  never  die 
comfortably  or  cheerfully.  We  would  indeed  rather  choose  to  be  “  clothed 
upon,  that  mortality  might  be  swallowed  up  of  life,”  that  the  clothing  of 
glory  might  come  on  our  whole  nature,  soul  and  body,  without  dissolution. 
But  if  this  may  not  be,  yet  then  do  believers  so  conquer  this  inclination  by 
faith,  and  views  of  the  glory  of  Christ,  as  to  attain  a  desire  of  this  disso¬ 
lution.  So  the  Apostle  testifies  of  himself,  “  I  have  a  desire  to  depart, 
and  to  be  with  Christ,  which  is  far  better”  than  to  abide  here,  Phil.  i.  23. 
Not  an  ordinary  desire,  not  that  which  worketh  in  me  now  and  then,  but 
a  constant  habitual  inclination  working  in  vehement  acts  and  desires. 
And  what  doth  he  so  desire  ?  It  is  to  depart  say  we,  out  of  this  body, 
from  this  tabernacle,  to  leave  it  for  a  season.  But  it  is  such  a  departure 
as  consists  in  the  dissolution  of  the  present  state  of  his  being,  that  it 
should  not  be  what  it  is.  But  how  is  it  possible  that  a  man  should  attain 
such  an  inclination  unto  such  a  readiness  for  such  a  vehement  desire  of  a 
dissolution?  It  is  from  a  view,  by  faith,  of  Christ  and  his  glory,  whence 
the  soul  is  satisfied,  that  to  be  with  him  is  incomparably  better  than  in  its 
present  state  and  condition. 

He  therefore  that  would  die  comfortably,  must  be  able  to  say  within 
himself,  and  to  himself,  Die  then,  thou  frail  and  sinful  flesh;  dust  thou 
art, and  unto  dust  thou  shalt  return;  I  yield  thee  up  unto  the  righteous 
doom  of  the  holy  One.  Yet  therein  also  I  give  thee  into  the  hand  of 
the  great  Refiner,  who  will  hide  thee  in  thy  grave,  and  by  thy  consump¬ 
tion  purify  thee  from  all  thy  corruption  and  disposition  to  evil.  And 
otherwise  this  will  not  be.  After  a  long  sincere  endeavour  for  the  morti¬ 
fication  of  all  sin,  I  find  it  will  never  be  absolutely  perfect,  but  by  thft  re¬ 
duction  into  the  dust.  Thou  shalt  no  more  be  a  residence  for  the  least 
remainder  of  sin  unto  eternity,  nor  any  clog  unto  my  soul  in  its  actings 
on  God.  Rest  therefore  in  hope  ;  for  God,  in  his  appointed  season,  when 


370 


PREFACE. 


lie  shall  have  a  desire  unto  the  work  of  his  hands,  will  call  unto  thee,  and 
thou  shalt  answer  him  out  of  the  dust.  Then  shall  he,  by  an  act  of  his 
almighty  power,  not  only  restore  thee  unto  thy  pristine  glory,  as  at  the 
first  creation,  when  thou  wast  the  pure  workmanship  of  his  hands;  but 
enrich  and  adorn  thee  with  inconceivable  privileges  and  advantages.  Be 
not  then  afraid ;  away  with  all  reluctancy  ;  go  into  the  dust,  rest  in  hope, 
for  thou  shalt  stand  in  thy  lot  at  the  end  of  the  days. 

That  which  will  enable  us  hereunto,  in  an  eminent  manner,  is  that 
view  and  consideration  of  the  Glory  of  Christ,  which  is  the  subject  of 
the  ensuing  Meditations.  For  he  who  is  now  possessed  of  all  that  glory, 
underwent  this  dissolution  of  nature  as  truly  and  really  as  ever  we  shall 
do. 

Thirdly,  There  is  required  hereunto,  a  readiness  to  comply  with  the 
times  and  seasons  wherein  God  would  have  us  depart  and  leave  this 
world.  Many  think  they  shall  be  willing  to  die  when  their  time  is  come ; 
but  they  have  many  reasons,  as  they  suppose,  to  desire  that  it  may  not  yet 
be,  which,  for  the  most  part,  arise  merely  fiom  fear,  and  an  aversation  of 
death.  Some  desire  to  live,  that  they  may  see  more  of  that  glorious  work 
of  God  for  his  church,  which  they  believe  he  will  accomplish.  So  Moses 
prayed  that  he  might  not  die  in  the  wilderness,  but  go  over  Jordan,  and 
see  the  good  land,  and  that  goodly  mountain,  and  Lebanon,  the  seat  of  the 
church,  and  of  the  worship  of  God  ;  which  yet  God  thought  meet  to  deny 
unto  him.  And  this  denial  of  the  request  of  Moses,  made  on  the  highest 
consideration  possible,  is  instructive  unto  all  in  the  like  case.  Others  may 
judge  themselves  to  have  some  work  to  do  in  the  world,  wherein  they 
suppose  that  the  glory  of  God,  and  the  good  of  the  church  is  concerned, 
and  therefore  would  be  spared  for  a  season.  Paul  knew  not  clearly  whe¬ 
ther  it  were  not  best  for  him  to  abide  a  while  longer  in  the  flesh  on  this 
account.  And  David  often  deprecates  the  present  season  of  death,  be¬ 
cause  of  the  work  which  he  had  to  do  for  God  in  the  world.  Others  rise 
no  higher  than  their  own  private  interests  or  concerns,  with  respect  unto 
their  persons,  their  families,  their  relations,  and  goods  in  this  world.  They 
would  see  these  things  in  a  better  and  more  settled  condition  before  they 
die,  and  then  they  shall  be  most  willing  so  to  do.  But  it  is  the  love  of 
life  that  lies  at  the  bottom  of  all  these  desires  in  men,  which  of  itself  will 
never  forsake  them.  But  no  man  can  die  cheerfully  or  comfortably,  who 
lives  not  in  a  constant  resignation  of  the  time,  and  season  of  his  death 
unto  the  will  of  God,  as  well  as  himself,  with  respect  unto  death  itself. 
Our  times  are  in  his  hand,  at  his  sovereign  disposal ;  and  his  will  in  all 
things  must  be  complied  withal.  Without  this  resolution,  without  this 
resignation,  no  man  can  enjoy  the  least  solid  peace  in  this  world. 

Fourthly,  As  the  times  and  seasons,  so  the  ways  and  means  of  the  ap¬ 
proaches  of  death  have  especial  trials,  which,  unless  we  are  prepared  for 
them,  will  keep  us  under  bondage  with  the  fear  of  death  itself.  Long 
wasting,  wearing  consumptions,  burning  fevers,  strong  pains  ol  the  stone, 


PREFACE. 


371 

0(  JL 

or  the  like,  from  within,  or  sword,  fire,  tortures,  with  shame  and  reproach 
from  without,  may  be  in  the  tvay  of  the  access  of  death  unto  us.  Some 
who  have  been  wholly  freed  from  all  fears  of  death,  as  a  dissolution  of  na¬ 
ture,  who  have  looked  on  it  as  amiable,  and  desirable  in  itself,  have  yet 
had  great  exercise  in  their  minds  about  these  ways  of  its  approach  :  they 
have  earnestly  desired,  that  this  peculiar  bitterness  of  the  cup  might  be 
taken  away.  To  get  above  all  perplexities  on  the  account  of  these  things, 
is  part  of  our  wisdom  in  dying  daily.  And  we  are  to  have  always  in  a 
readiness,  those  graces  and  duties  which  are  necessary  thereunto.  Such 
are  a  constant  resignation  of  ourselves,  in  all  events,  unto  the  sovereign 
will,  pleasure,  and  disposal  of  God.  May  he  not  do  what  he  will  with  his 
own?  Is  it  not  right  and  meet  it  should  be  so?  Is  not  his  will  in  all 
things  infinitely  holy,  wise,  just,  and  good?  Doth  he  not  know  what  is 
best  for  us,  and  what  conduceth  most  unto  his  own  glory?  Doth  not  he 
alone  do  so  ?  So  is  it  to  live  in  the  exercise  of  faith,  that  if  God  calls  us 
unto  any  of  these  things,  which  are  peculiarly  dreadful  unto  our  natures, 
he  will  give  us  such  supplies  of  spiritual  strength  and  patience,  as  shall 
enable  us  to  undergo  them,  if  not  with  ease  and  joy,  yet  with  peace  and 
quietness  beyond  our  expectation.  Multitudes  have  had  experience,  that 
those  things  which  at  a  distance  have  had  an  aspect  of  overwhelming 
dread,  have  been  far  from  unsupportable  in  their  approach,  when  strength 
hath  been  received  from  above  to  encounter  with  them.  And,  moreover,  it 
is  in  this  case  required,  that  we  be  frequent  and  steady  in  comparing  these 
things  with  those  which  are  eternal,  both  as  unto  the  misery  which  we 
are  freed  from,  and  that  blessedness  which  is  prepared  for  us.  But  I  shall 
proceed  no  farther  with  these  particulars. 

There  is  none  of  all  the  things  we  have  insisted  on,  neither  the  resigna¬ 
tion  of  a  departing  soul  into  the  hand  of  God,  nor  a  willingness  to  lay  down 
his  flesh  in  the  dust,  nor  a  readiness  to  comply  with  the  will  of  God,  as  to 
the  times  and  seasons,  or  the  way  and  manner  of  the  approach  of  death, 
that  can  be  attained  unto,  without  a  prospect  of  that  glory  that  shall  give 
us  a  new  state,  far  more  excellent  than  what  we  here  leave  or  depart  from. 
This  we  cannot  have,  whatever  we  pretend,  unless  we  have  some  present 
views  of  the  glory  of  Christ.  An  apprehension  of  the  future  manifestation 
of  it  in  heaven  will  not  relieve  us,  if  here  we  know  not  what  it  is,  and 
wherein  it  doth  consist ;  if  we  have  not  some  previous  discovery  of  it  in 
this  life.  This  is  that  which  will  make  all  things  easy  and  pleasant  unto 
us,  even  death  itself,  as  it  is  a  means  to  bring  us  unto  its  full  enjoyment. 

Other  great  and  glorious  advantages,  which  may  be  obtained  in  the 
diligent  discharge  of  the  duty  here  proposed,  might  be  insisted  on  ;  but  that 
the  things  themselves  discoursed  of  will  evidently  discover,  and  direct  us 
unto  the  spring  and  reasons  of  them:  besides,  weakness,  weariness,  and 
the  near  approaches  of  death,  do  call  me  off  from  any  further  labour  in  this 
kind. 


f 


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■  V 

.  I  . 


MEDITATIONS 


AND 

DISCOURSES 

ON  THE 

GLORY  OF  CHRIST,  &c. 


CHAPTER  I. 

FATHER,  1  WILL  THAT  THEY  ALSO  WHOM  THOU  HAST  GI¬ 
VEN  ME,  BE  WITH  ME  WHERE  I  AM,  THAT  THEY  MAY 
BEHOLD  MY  GLORY  WHICH  THOU  HAST  GIVEN  ME. - John 

•  xvii.  24. 

The  high  priest  under  the  law,  when  he  was  to  enter  into 
•the  holy  place  on  the  solemn  day  of  atonement,  was  to  take 
both  his  hands  full  of  sweet  incense  from  the  golden  table  of 
incense,  to  carry  along  with  him  in  his  entrance.  He  had  also 
a  censer  filled  with  fire,  that  was  taken  from  the  altar  of  burnt- 
offerings,  where  atonement  was  made  for  sin  with  blood.  Up- 
on  his  actual  entrance  through  the  vail,  he  put  the  incense  on 
the  fire  in  the  censer,  until  the  cloud  of  its  smoke  covered  the 
ark,  and  the  mercy-seat.  See  Lev.  xvi.  12,  13.  And  the  end 
hereof  was  to  present  unto  God,  in  the  behalf  of  the  people,  a 
sweet-smelling  savour  from  the  sacrifice  of  propitiation.  See 
the  declaration  of  these  things  in  our  Exposition  of  Heb.  ix. 

In  answer  unto  this  mystical  type,  the  great  High  Priest  of 
the  church,  our  Lord  Jesus  Christ,  being  to  enter  into  the  holy 
place  not  made  with  hands,  did,  by  the  glorious  prayer  record¬ 
ed  in  this  chapter,  influenced  from  the  blood  of  his  sacrifice, 
fill  the  heavens  above,  the  glorious  place  of  God’s  residence, 
with  a  cloud  of  incense,  or  the  sweet  perfume  of  his  blessed 


374 


MEDITATIONS  AND  DISCOURSES 


intercession,  typified  by  the  incense  offered  by  the  high  priest 
of  old.  By  the  same  eternal  tire,  wherewith  he  offered  himself 
a  bloody  sacrifice  to  make  atonement  for  sin,  he  kindled  in  his 
most  holy  soul,  those  desires  for  the  application  of  all  its  bene¬ 
fits  unto  his  church,  which  are  here  expressed,  and  wherein 
his  intercession  doth  consist.  It  is  only  one  passage  in  the 
verse  above  named,  that  at  present  I  design  an  inquiry  into. 
And  this  is  the  subject-matter  of  what  the  Lord  Christ  here  de¬ 
sires,  in  the  behalf  of  those  given  him  by  the  Father  ;  namely, 
that  they  may  behold  his  glory. 

It  is  evident,  that  in  this  prayer  the  Lord  Christ  hath  re¬ 
spect  unto  his  own  glory,  and  the  manifestation  of  it,  which  he 
had  in  the  entrance  asked  of  the  Father,  ver.  4,  5.  { 1  have 
glorified  thee  on  the  earth  :  I  have  finished  the  work  which 
thou  gavest  me  to  do.  And  now,  O  Father,  glorify  thou  me 
with  thine  own  self,  with  the  glory  which  I  had  with  thee 
before  the  world  was.’  But,  in  this  place,  he  hath  not  so  much 
respect  unto  it  as  his  own,  as  unto  the  advantage,  benefit,  satis¬ 
faction,  and  blessedness  of  his  disciples,  in  the  beholding  of  it. 
For  these  things  were  the  end  of  all  that  mediatory  glory  which 
was  given  unto  him.  So  Joseph  charged  his  brethren,  when 
he  had  revealed  himself  unto  them,  that  they  should  tell  his 
father  of  all  his  glory  in  Egypt,  Gen.  xlv.  13.  This  he  did, 
not  for  an  ostentation  of  his  own  glory,  but  for  the  satisfaction 
which  he  knew  his  father  would  take  in  the  knowledge  of  it. 
And  such  a  manifestation  of  his  glory  unto  his  disciples,  doth 
the  Lord  Christ  here  desire,  as  might  fill  them  with  blessed 
satisfaction  for  evermore. 

This  alone  which  is  here  prayed  for,  will  give  them  such 
satisfaction,  and  nothing  else.  The  hearts  of  believers  are  like 
the  needle  touched  by  the  load-stone,  which  cannot  rest  until 
it  comes  to  the  point  whereunto,  by  the  secret  virtue  of  it,  it  is 
directed.  For  being  once  touched  by  the  love  of  Christ,  re¬ 
ceiving  therein  an  impression  of  secret  ineffable  virtue,  they 
will  ever  be  in  motion,  and  restless,  until  they  come  unto  him, 
and  behold  his  glory.  That  soul  which  can  be  satisfied  with¬ 
out  it,  that  cannot  be  eternally  satisfied  with  it,  is  not  partaker 
of  the  efficacy  of  his  intercession. 


ON  THE  GLORY  OF  CHRIST. 


375 


I  shall  lay  the  foundation  of  the  ensuing  Meditations  in  this 
one  assertion,  namely,  That  one  of  the  greatest  privileges  and 
advancements  of  believers,  both  in  this  world,  and  unto  eter¬ 
nity,  consists  in  their  beholding  the  glory  of  christ* 
This  therefore  he  desires  for  them  in  this  solemn  intercession, 
as  the  complement  of  all  his  other  requests  in  their  behalf ; 
that  they  may  behold  my  glory  j  that  they  may  see,  view,  be¬ 
hold  or  contemplate  on  my  glory.  The  reasons  why  I  assign 
not  this  glorious  privilege  only  unto  the  heavenly  state,  which 
is  principally  respected  in  this  place,  but  apply  it  unto  the 
state  of  believers  in  this  world  also,  with  their  duties  and  privi¬ 
leges  therein,  shall  be  immediately  declared. 

All  unbelievers  do  in  their  heart  call  Christ  Ichabod,  where 
is  the  glory  ?  They  see  neither  form  nor  comeliness  in  him, 
that  he  should  be  desired.  They  look  on  him  as  Michal  Saul’s 
daughter  did  on  David  dancing  before  the  ark,  when  she  des¬ 
pised  him  in  her  heart.  They  do  not  indeed  (many  of  them)  call 
Jesus  anathema,  but  cry,  Hail  Master,  and  then  crucify  him. 

Hence  have  we  so  many  cursed  opinions  advanced  in  deroga¬ 
tion  unto  his  glory,  some  of  them  really  destructive  of  all  that  is 
truly  so ;  yea,  denying  the  only  Lord  that  bought  us,  and  sub¬ 
stituting  a  false  Christ  in  his  room.  And  others  there  are  who 
express  their  slight  thoughts  of  him  and  his  glory,  by  bold  irre¬ 
verent  inquiries,  of  what  use  his  person  is  in  our  religion  ;  as 
though  there  were  any  thing  in  our  religion,  that  hath  either 
reality,  substance,  or  truth,  but  by  virtue  of  its  relation  there¬ 
unto.  And  by  their  answers,  they  bring  their  own  inquiries  yet 
nearer  unto  the  borders  of  blasphemy. 

Never  was  there  an  age  since  the  name  of  Christians  was 
known  upon  the  earth,  wherein  there  was  such  a  direct  opposi¬ 
tion  made  unto  the  person  and  glory  of  Christ,  as  there  is  in  that 
wherein  we  live.  There  were,  indeed,  in  the  first  times  of  the 
church,  swarms  of  proud,  doting,  brain-sick  persons,  who  vent¬ 
ed  many  foolish  imaginations  about  him,  which  issued  at 
length  in  Arianism,  in  whose  ruins  they  were  buried.  The 
gates  of  hell,  in  them,  prevailed  not  against  the  Rock  on  which 
the  church  is  built.  But  as  it  was  said  of  Caesar,  Solus  ctcccs- 
sit  sobrius,  ad  perdenam  rempublicam  ;  ‘  He  alone  went  so- 


376 


MEDITATIONS  AND  DISCOURSES 


berly  about  the  destruction  of  the  commonwealth  so  we 
now  have  great  numbers  who  oppose  the  person  and  glory  of 
Christ,  under  a  pretence  of  sobriety  of  reason,  as  they  vainly 
plead.  Yea,  the  disbelief  of  the  mysteries  of  the  Trinity,  and 
the  incarnation  of  the  Son  of  God,  the  sole  foundation  of  Chris¬ 
tian  religion,  is  so  diffused  in  the  world,  as  that  it  hath  almost 
devoured  the  power  and  the  vitals  of  it.  And  not  a  few,  who 
dare  not  yet  express  their  mind,  do  give  broad  intimations  of 
their  intentions  and  good-will  towards  him,  in  making  them 
the  object  of  their  scorn  and  reproach,  who  desire  to  know  no¬ 
thing  but  him,  and  him  crucified. 

God,  in  his  appointed  time,  will  effectually  vindicate  his  ho¬ 
nour  and  glory,  from  the  vain  attempts  of  men  of  corrupt  minds 
against  them. 

O 

In  the  mean  time,  it  is  the  duty  of  all  those  who  love  the 
Lord  Jesus  in  sincerity,  to  give  testimony  in  a  peculiar  man¬ 
ner  unto  his  divine  person  and  glory,  according  unto  their  seve¬ 
ral  capacities,  because  of  the  opposition  that  is  made  against 
them. 

I  have  thought  myself  on  many  accounts  obliged  to  cast  my 
mite  into  this  treasury.  And  I  have  chosen  so  to  do,  not  in 
a  way  of  controversy,  (which  formerly  I  have  engaged  in,)  but 
so  as,  together  with  the  vindication  of  the  truth,  to  promote 
the  strengthening  of  the  faith  of  true  believers,  their  edification 
in  the  knowledge  of  it  ;  and  to  express  the  experience  which 
they  have,  or  may  have  of  the  power  and  reality  of  these  things. 

That  which  at  present  1  design  to  demonstrate,  is,  That  the 
beholding  of  the  glory  of  Christ,  is  one  of  the  greatest  privileges 
and  advancements  that  believers  are  capable  of  in  this  world, 
or  that  which  is  to  come.  It  is  that  whereby  they  are  first 
gradually  conformed  unto  it,  and  then  fixed  in  the  eternal  en¬ 
joyment  of  it.  For  here  in  this  life, ‘  beholding  his  glory,  they 
are  changed  (or  transformed)  into  the  likeness  of  it,’  2  Cor.  iii. 
18.;  and  hereafter,  they  shall  be ‘for  ever  like  unto  him,  be¬ 
cause  they  shall  see  him  as  he  is,’  1  John  iii.  1,  2.  Hereon  do 
our  present  comforts,  and  future  blessedness  depend.  This  is 
the  life  and  reward  of  our  souls.  He  that  ‘  hath  seen  him,  hath 
seen  the  Father  also,’  John  xiv.  9.  For  we  discern  the  ‘  light 


ON  THE  GLORY  OF  CHRIST. 


377 


of  the  knowledge  of  God,  only  in  the  face  of  Jesus  Christ, 7  2 
Cor.  iv.  6. 

There  are,  therefore,  two  ways  or  degrees  of  beholding  the 
glory  of  Christ,  which  are  constantly  distinguished  in  the  Scrip¬ 
ture.  The  one  is  by  faith  in  this  world,  which  is  the  evidence 
of  things  not  seen.  The  other  is  by  sight,  or  immediate  vision 
in  eternity,  2  Cor.  v.  7.  1  We  walk  by  faith,  and  not  by  sight.7 

We  do  so  whilst  we  are  in  this  world,  ‘  whilst  we  are  present 
in  the  body,  and  absent  from  the  Lord,7  ver.  8.  But  we  shall 
live  and  walk  by  sight  hereafter.  And  it  is  the  Lord  Christ 
and  his  glory,  which  are  immediate  objects  both  of  this  faith 
and  sight.  For  we  here  ‘  behold  him  darkly  in  a  glass,  (that 
is,  by  faith,)  but  we  shall  see  him  face  to  face,  (by  immediate 
vision).  Now  we  know  him  in  part ;  but  then  we  shall  know 
him  as  we  are  known,7  1  Cor.  xiii.  12.  What  is  the  difference 
between  these  two  ways  of  beholding  the  glory  of  Christ,  shall 
be  afterwards  declared. 

It  is  the  second  way,  namely,  by  vision  in  the  light  of  glory, 
that  is  principally  included  in  that  prayer  of  our  blessed  Sa¬ 
viour,  that  his  disciples  may  be  1  where  he  is,  to  behold  his 
glory.7  But  I  shall  not  confine  my  inquiry  thereunto ;  nor 
doth  our  Lord  Jesus  exclude  from  his  desire,  that  sight  of  his 
glory  which  we  have  by  faith  in  this  world ;  but  prays  for  the 
perfection  of  it  in  heaven.  It  is  therefore  the  first  way,  that  in  the 
first  place  I  shall  insist  upon,  and  that  for  the  reasons  ensuing. 

1.  No  man  shall  ever  behold  the  glory  of  Christ  by  sight 
hereafter,  who  doth  not  in  some  measure  behold  it  by  faith 
here  in  this  world.  Grace  is  a  necessary  preparation  for  glory, 
and  faith  for  sight;  Where  the  subject,  the  soul,  is  not  previ¬ 
ously  seasoned  with  grace  and  faith,  it  is  not  capable  of  glory, 
or  vision.  Nay,  persons  not  disposed  hereby  unto  it,  cannot 
desire  it,  whatever  they  pretend  ;  they  only  deceive  their  own 
souls,  in  supposing  that  so  they  do.  Most  men  will  say  with 
confidence,  living  and  dying,  that  they  desire  to  be  with  Christ, 
and  to  behold  his  glory ;  but  they  can  give  no  reason,  why 
they  should  desire  any  such  thing  ;  only  they  think  it  some¬ 
what  that  is  better  than  to  be  in  that  evil  condition  which 
otherwise  they  must  be  cast  into  forever,  when  they  can  be  here 

48 


378 


MEDITATIONS  AND  DISCOURSES 


no  more.  If  a  man  pretend  himself  to  be  enamoured  on,  or 
greatly  to  desire  what  he  never  saw,  nor  was  ever  represented 
unto  him,  he  doth  but  dote  on  his  own  imaginations.  And 
the  pretended  desires  of  many,  to  behold  the  glory  of  Christ  in 
heaven,  who  have  no  view  of  it  by  faith  whilst  they  are  here 
in  this  world,  are  nothing  but  self-deceiving  imaginations. 

So  do  the  Papists  delude  themselves.  Their  carnal  affections 
are  excited  by  their  outward  senses,  to  delight  in  images  of 
Christ,  in  his  sufferings,  his  resurrection,  and  glory  above.  Here¬ 
on  they  satisfy  themselves,  that  they  behold  the  glory  of  Christ 
himself,  and  that  with  love  and  great  delight.  But  whereas 
there  is  not  the  least  true  representation  made  of  the  Lord 
Christ,  or  his  glory,  in  these  things,  that  being  confined  abso¬ 
lutely  unto  the  gospel  alone,  and  this  way  of  attempting  it  be¬ 
ing  laid  under  a  severe  interdict,  they  do  but  sport  themselves 
with  their  own  deceivings. 

The  Apostle  tells  us  concerning  himself,  and  other  believers, 
when  the  Lord  Christ  was  present,  and  conversed  with  them  in 
the  days  of  his  flesh,  that  they  ‘saw  his  glory,  the  glory  as  of 
the  only-begotten  of  the  Father,  full  of  grace  and  truth,’  John 
i.  14.  And  we  may  inquire,  what  was  this  glory  of  Christ, 
which  they  so  saw,  and  by  what  means  they  obtained  a  prospect 
of  it  ?  For,  (1.)  It  was  not  the  glory  of  his  outward  condition, 
as  we  behold  the  glory  and  grandeur  of  the  kings  and  poten¬ 
tates  of  the  earth  ;  for  he  made  himself  of  no  reputation,  but 
being  in  the  form  of  a  servant,  he  walked  in  the  condition  of  a 
man  of  low  degree.  The  secular  grandeur  of  his  pretended  vi¬ 
car,  makes  no  representation  of  that  glory  of  his,  which  his  dis¬ 
ciples  saw.  He  kept  no  court,  nor  house  of  entertainment,  nor 
(though  he  made  all  things)  had  of  his  own  where  to  lay  his 
head.  Nor,  (2.)  Was  it  with  respect  to  the  outward  form  of  the 
flesh  which  he  was  made,  wherein  he  took  our  nature  on  him, 
as  we  see  the  glory  of  a  comely  or  beautiful  person ;  for  he  had 
therein  neither  ‘form  nor  comeliness,  that  he  should  be  desired  ; 
his  visage  was  so  marred  more  than  any  man,  and  his  form 
more  than  the  sons  of  men,’  Isa.  lii.  14.  chap.  liii.  2,  3.  All 
things  appeared  in  him  as  became  a  man  of  sorrows.  Nor,  (3.) 
Was  it  absolutely  the  eternal  essential  glory  of  his  divine  na- 


ON  THE  GLORY  OF  CHRIST. 


379 


ture,  that  is  intended.  For  this  no  man  can  see  in  this  world. 
What  we  shall  attain  in  a  view  thereof  hereafter,  we  know  not. 
But,  (4.)  It  was  his  glory,  as  he  was  full  of  grace  and  truth. 
They  saw  the  glory  of  his  Person  and  his  office  in  the  adminis¬ 
tration  of  grace  and  truth.  And  how,  or  by  what  means  did 
they  see  this  glory  of  Christ  ?  It  was  by  faith,  and  no  otherwise. 
For  this  privilege  was  granted  unto  them  only  who  received  him, 
and  believed  on  his  name,  John  i.  12.  This  was  that  glory  which 
John  Baptist  saw,  when  upon  his  coming  unto  him,  he  said  unto 
all  that  were  present,  ‘  Behold  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world,’  John  i.  29 — 33. 

Wherefore,  let  no  man  deceive  himself :  he  that  hath  no  sight 
of  the  glory  of  Christ  here,  shall  never  have  any  of  it  hereafter 
unto  his  advantage.  It  is  not  therefore  unto  edification,  to  dis- 
course  of  beholding  the  glory  of  Christ  in  heaven  by  vision,  un¬ 
til  we  go  through  a  trial,  whether  we  see  any  thing  of  it  in  this 
world  by  faith  or  no. 

2.  The  beholding  of  Christ  in  glory,  is  that  which  in  itself  is 
too  high,  illustrious,  and  marvellous  for  us  in  our  present  con¬ 
dition.  It  hath  a  splendour  and  glory  too  great  for  our  pre- 
_  sent  spiritual  visive  faculty  ;  as  the  direct,  immediate  sight  of 
the  sun  darkens  our  sight,  and  doth  not  relieve  or  strengthen 
it  at  all.  Wherefore  we  have  no  way  to  take  into  our  minds 
any  true  spiritual  apprehensions  of  the  nature  of  immediate 
vision,  or  what  it  is  to  see  the  glory  of  Christ  in  heaven,  but  by 
that  view  which  we  have  by  faith,  in  this  life  of  the  same  glory. 
Whatever  otherwise  falls  into  our  minds,  is  but  conjecture  and 
imagination  ;  such  as  are  the  contemplations  of  most  about 
heavenly  things. 

I  have  seen  and  read  somewhat  of  the  writings  of  learned 
men,  concerning  the  state  of  future  glory  :  some  of  them  are  fill¬ 
ed  with  excellent  notions  of  truth,  and  elegancy  of  speech, 
whereby  they  cannot  but  much  effect  the  minds  of  them  who 
duly  consider  what  they  say.  But  I  know  not  well  whence  it 
comes  to  pass,  many  complain,  that  in  reading  of  such  discours¬ 
es,  they  are  like  a  man  who  beheld  his  natural  face  in  a  glass, 
and  immediately  forgets  what  manner  of  man  he  was  ;  as  one 
of  old  complained  to  the  same  purpose  upon  his  perusal  of 


380 


MEDITATIONS  AND  DISCOURSES 


Plato’s  contemplations  about  the  immortality  of  the  soul.  The 
things  spoken  do  not  abide  nor  incorporate  with  our  minds. 
They  please  and  refresh  for  a  little  while,  like  a  shower  of  rain 
in  a  dry  season,  that  soaketh  not  unto  the  roots  of  things ;  the 
power  of  them  doth  not  enter  into  us.  Is  it  not  all  from  hence, 
that  their  notions  of  future  things  are  not  induced  out  of  the  ex¬ 
perience  which  we  have  of  the  beginnings  of  them  in  this  world  ; 
without  which,  they  can  make  no  permanent  abode  in  our 
minds,  nor  continue  any  influence  upon  our  affections?  Yea, 
the  soul  is  disturbed,  not  edified,  in  all  contemplations  of  future 
glory,  when  things  are  proposed  unto  it,  whereof  in  this  life  it 
hath  neither  foretaste,  sense,  experience,  nor  evidence.  No  man 
ought  to  look  for  any  thing  in  heaven,  but  what  one  way  or 
other  he  hath  some  experience  of  in  this  life.  If  men  were 
fully  persuaded  hereof,  they  would  be,  it  may  be,  more  in  the 
exercise  of  faith  and  love  about  heavenly  things,  than  for  the 
most  part  they  are.  At  present  they  know  not  what  they  en¬ 
joy,  and  they  look  for  they  know  not  what. 

Hence  is  it  that  men,  utterly  strangers  unto  all  experience  of 
the  beginning  of  glory  in  themselves  as  an  effect  of  faith,  have 
filled  their  divine  worship  with  images,  pictures,  and  music,  to 
represent  unto  themselves  somewhat  of  that  glory  which  they 
fancy  to  be  above.  For  into  that  which  is  truly  so,  they  have 
no  prospect,  nor  can  have  ;  because  they  have  no  experience  of 
its  power  in  themselves  ;  nor  do  they  taste  of  its  goodness  by 
any  of  its  first-fruits  in  their  own  minds.  Wherefore  by  that 
view  alone,  and  not  otherwise,  which  we  have  of  the  glory 
of  Christ  by  faith  here  in  this  world,  we  may  attain  such  blessed 
conceptions  of  our  beholding  his  glory  above  by  immediate  vi¬ 
sion,  as  shall  draw  out  our  hearts  unto  the  admiration  of  it,  and 
desires  of  its  full  enjoyment. 

3.  Herein  then  our  present  edification  is  principally  concern¬ 
ed.  For  in  this  present  beholding  of  the  glory  of  Christ,  the  life 
and  power  of  faith  are  most  eminently  acted.  And  from  this  ex¬ 
ercise  of  faith,  doth  love  unto  Christ  principally,  if  not  solely, 
arise  and  spring.  If  therefore  we  desire  to  have  faith  in  its  vi¬ 
gour,  or  love  in  its  power,  giving  rest,  complacency,  and  satis¬ 
faction  unto  our  own  souls,  we  are  to  seek  for  them  in  the  dili- 


ON  TIIE  GLORY  OF  CHRIST. 


381 


gent  discharge  of  this  duty  :  elsewhere  they  will  not  be  found. 
Herein  would  I  live  ;  herein  would  I  die  ;  hereon  would  1  dwell 
in  my  thoughts  and  affections,  to  the  withering  and  consump¬ 
tion  of  all  the  painted  beauties  of  this  world,  unto  the  crucify¬ 
ing  all  things  here  below,  until  they  become  unto  me  a  dead 
and  deformed  thing,  no  way  meet  for  affectionate  embraces. 
For  these  and  the  like  reasons,  I  shall  first  inquire  into  our  be¬ 
holding  of  the  glory  of  Christ  in  this  world  by  faith  ;  and  there¬ 
in  endeavour  to  lead  the  souls  of  them  that  believe,  into  the 
more  retired  walks  of  faith,  love,  and  holy  meditation,  whereby 
the  king  is  held  in  his  galleries,  Cant.  vii.  5. 

But  because  there  is  no  benefit  in,  nor  advantage  by  the  con¬ 
templation  of  this  sacred  truth,  but  what  consists  in  an  improve¬ 
ment  of  the  practice  of  the  duty  declared  in  it,  namely,  the  con¬ 
stant  beholdi  ng  of  the  glory  of  Christ  by  faith.  I  shall  for  the 
promotion  of  it,  premise  some  few  advantage's  which  we  may 
have  thereby. 

1.  We  shall  hereby  be  made  fit  and  meet  for  heaven.  Every 
man  is  not  so,  who  desires  it,  and  hopes  for  it.  For  some  are 
not  only  unworthy  of  it,  and  excluded  from  it  by  reason  of  sin  ; 
but  they  are  unmeet  for  it,  and  incapable  of  any  advantage  by 
it.  All  men  indeed  think  themselves  fit  enough  for  glory,  (what 
should  hinder  them  ?)  if  they  could  attain  it.  But  it  is  because 
they  know  not  what  it  is.  Men  shall  not  be  clothed  with  glo¬ 
ry,  as  it  were,  whether  they  will  or  no.  It  is  to  be  received  in 
that  exercise  of  the  faculties  of  their  souls,  which  such  persons 
have  no  ability  for.  Music  hath  no  pleasure  in  it  unto  them 
that  cannot  hear ;  nor  the  most  beautiful  colours  unto  them 
that  cannot  see.  It  would  be  no  benefit  unto  a  fish  to  take  him 
from  the  bottom  of  the  ocean,  filled  with  cold  and  darkness,  and 
to  place  him  under  the  beams  of  the  sun.  For  he  is  no  way 
meet  to  receive  any  refreshment  thereby.  Heaven  itself  would 
not  be  more  advantageous  unto  persons  not  renewed  by  the  Spi¬ 
rit  of  grace  in  this  life. 

Hence  the  Apostle  gives  thanks  1  unto  the  Father,  who  hath 
made  us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in 
light,’  Col.  i.  2.  Indeed,  the  beginninghere,  and  the  fulness  of 
glory  hereafter,  are  communicated  unto  believers  by  an  almighty 


382 


MEDITATIONS  AND  DISCOURSES 


act  of  the  will  and  grace  of  God.  Blit  yet  he  hath  ordained 
ways  and  means  whereby  they  may  be  made  meet  receptive 
subjects  of  the  glory  so  to  be  communicated  unto  them.  That 
this  way  and  means  is  by  the  beholding  of  the  glory  of  Christ 
by  faith,  shall  be  duly  declared  in  our  progress.  This  there¬ 
fore  should  excite  11s  unto  this  duty  :  for  all  our  present  glory 
consists  in  our  preparation  for  future  glory. 

2.  No  man  can  by  faith  take  a  real  view  of  this  glory,  but 
virtue  will  proceed  from  it  in  a  transforming  power,  to  change 
him  into  the  same  image,  2  Cor.  iii.  18.  How  this  is  done,  and 
how  we  become  like  unto  Christ,  by  beholding  his  glory,  shall 
be  fully  declared  in  our  progress. 

3.  The  constant  contemplation  of  the  glory  of  Christ,  will 
give  rest,  satisfaction,  and  complacency  unto  the  souls  of  them 
who  are  exercised  therein.  Our  minds  are  apt  to  be  filled  with 
a  multitude  of  perplexed  thoughts,  fears,  cares,  dangers,  dis¬ 
tresses,  passions,  and  lusts,  which  make  various  impressions  on 
the  minds  of  men,  filling  them  with  disorder,  darkness,  and 
confusion.  But  where  the  soul  is  fixed  in  its  thoughts  and 
contemplations  on  this  glorious  object,  it  will  be  brought  into, 
and  kept  in  an  holy,  serene,  spiritual  frame.  For  to  be  spiritual¬ 
ly  minded  is  life  and  peace.  And  this  it  doth,  by  taking  off 
our  hearts  from  all  undue  regard  unto  all  things  below,  in  com¬ 
parison  of  the  great  worth,  beauty,  and  glory  of  what  we  are 
conversant  withal;  Phil.  iii.  7 — 11.  1  But  what  things  were 
gain  to  me,  those  I  counted  loss,  for  Christ.  Yea,  doubtless, 
and  I  count  all  things  but  loss,  for  the  excellency  of  the  know¬ 
ledge  of  Christ  Jesus  my  Lord  ;  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do  count  them  but  dung  that  I  may  win 
Christ,  and  be  found  in  him,  not  having  mine  own  righteous¬ 
ness,  which  is  of  the  law,  but  that  which  is  through  the  faith 
of  Christ,  the  righteousness  which  is  of  God  by  faith  ;  that  I 
may  know  him,  and  the  power  of  his  resurrection,  and  the  fel¬ 
lowship  of  his  sufferings,  being  made  conformable  unto  his 
death  ;  if  by  any  means  I  might  attain  unto  the  resurrection  of 
the  dead.’  A  defect  herein  makes  many  of  us  strangers  unto 
an  heavenly  life  ;  and  to  live  beneath  the  spiritual  refreshments 
and  satisfactions  that  the  gospel  doth  tender  unto  us. 


ON  THE  GLORY  OF  CHRIST. 


383 


4.  The  sight  of  the  glory  of  Christ,  is  the  spring  and  cause 
of  our  everlasting  blindness.  We  ‘  shall  be  ever  with  the 
Lord.’  1  Thes.  iv.  17. ;  or,  ‘  be  with  Christ,  which  is  best  of 
all,’ Phil.  i.  23.  For  there  shall  we  ‘ behold  his  glory,’ John 
xvii.  24.  and  by  ‘seeing  him  as  he  is,  we  shall  be  made  like 
him,’  1  John  iii.  2.  which  is  our  everlasting  blessedness. 

The  enjoyment  of  God  by  sight,  is  commonly  called  the 
beatific  vision  ;  and^  it  is  the  sole  fountain  of  all  the  actings  of 
our  souls  in  the  state  of  blessedness,  which  the  old  philosophers 
knew  nothing  of ;  neither  do  we  know  distinctly  what  they  are, 
or  what  is  this  sight  of  God.  Howbeit,  this  we  know,  that 
God  in  his  immense  essence  is  invisible  unto  our  corporeal 
eyes,  and  will  be  so  to  eternity  ;  as  also  incomprehensible  unto 
our  minds.  For  nothing  can  perfectly  comprehend  that  which 
is  infinite,  but  what  is  itself  infinite.  Wherefore  the  blessed 
and  blessing  sight  which  we  shall  have  of  God,  will  be  always 
in  the  face  of  Jesus  Christ.  Therein  will  that  manifestation  of 
the  glory  of  God  in  his  infinite  perfections,  and  all  their  bless¬ 
ed  operations,  so  shine  into  our  souls,  as  shall  immediately  fill 
us  with  peace,  rest,  and  glory. 

These  things  we  here  admire,  but  cannot  comprehend.  We 
know  not  well  what  we  say  when  we  speak  of  them  ;  yet  is 
there  in  true  believers  a  foresight  and  foretaste  of  this  glorious 
condition.  There  enters  sometimes  by  the  word  and  Spirit  in 
their  hearts,  such  a  sense  of  the  uncreated  glory  of  God,  shin¬ 
ing  forth  in  Christ,  as  affects  and  satiates  their  souls  with  in¬ 
effable  joy.  Hence  ariseth  that  peace  of  God  which  is  above 
all  understanding,  keeping  our  hearts  and  minds  through  Jesus 
Christ,  Phil.  iv.  7.  ‘  Christ  in  believers  the  hope  of  glory,’ 

gives  them  to  taste  of  the  first-fruits  of  it ;  yea,  sometimes  to 
bathe  their  souls  in  the  fountain  of  life,  and  to  drink  of  the  riv¬ 
ers  of  pleasure  that  are  at  his  right  hand.  Where  any  are 
utterly  unacquainted  with  these  things,  they  are  carnal,  yea, 
blind,  and  seeing  nothing  afar  of.  These  enjoyments  indeed 
are  rare,  and  for  the  most  part  of  short  continuance.  Rara 
hora,  brevis  mora.  But  it  is  from  our  own  sloth  and  darkness 
that  we  do  not  enjoy  more  visits  of  this  grace ;  and  that  the 
dawnings  of  glory  do  not  more  shine  on  our  souls.  Such  things 


384 


THE  GLORY  OF  THE  PERSON  OF  CHRIST. 


as  these  may  excite  us  to  diligence  in  the  duty  proposed  unto 
us. 

And  I  shall  here  inquire,  (1.)  What  is  that  glory  of  Christ, 
which  we  do  or  may  behold  by  faith?  (2.)  How  do  we  behold 
it?  (3.)  Wherein  our  doing  so  differs  from  immediate  vision  in 
heaven.  And  in  the  whole,  we  shall  endeavour  an  answer 
unto  the  inquiry  made  unto  the  spouse,  by  the  daughters  of 
Jerusalem,  Cant.  v.  9.  *  What  is  thy  beloved  more  than  ano¬ 
ther  beloved,  O  thou  fairest  among  women  ?  What  is  thy  be¬ 
loved  more  than  another  beloved,  that  thou  dost  so  charge  us  ?’ 


CHAP.  II. 

THE  GLORY  OF  THE  PERSON  OF  CHRIST,  AS  THE  ONLY 
REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH. 

The  glory  of  Christ  is  the  glory  of  the  person  of  Christ.  So 
he  calls  it,  John  xvii.  22.  ‘  That  glory  which  is  mine,’  be¬ 

longed!  to  me,  unto  my  person. 

The  person  of  Christ  may  be  considered  two  ways  ;  (1.)  Ab¬ 
solutely  in  itself.  (2.)  In  the  susception  and  discharge  of  his 
office,  with  what  ensued  thereon.  His  glory  on  these  distinct 
accounts,  is  distinct  and  different ;  but  all  equally  his  own. 
How  in  both  respects  we  may  behold  it  by  faith  is  that  which 
we  inquire  into. 

The  first  thing  wherein  we  may  behold  the  glory  of  the  per¬ 
son  of  Christ,  God  and  man,  which  was  given  him  of  the  Fa¬ 
ther,  consists  in  the  representation  of  the  nature  of  God,  and 
of  the  divine  person  of  the  Father,  unto  the  church  in  him; 

1  for  we  behold  the  glory  of  God  in  the  face  of  Jesus  Christ,’  2 
Cor.  iv.  6.  Otherwise  we  know  it  not,  we  see  it  not,  we  see 
nothing  of  it ;  that  is  the  way  of  seeing  and  knowing  God, 
declared  in  the  Scripture  as  our  duty  and  blessedness.  The 
glory  of  God  comprehends  both  the  holy  properties  of  his  na¬ 
ture,  and  the  counsels  of  his  will ;  and  the  light  of  the  know- 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  385 


ledge  of  these  things,  we  have  only  in  the  face  or  person  of 
Jesus  Christ.  Whatever  obscure  imperfect  notions  we  may 
have  of  them  otherwise,  we  cannot  have  the  light  of  the  illumi¬ 
nating,  irradiating  knowledge  of  the  glory  of  God,  which  may 
enlighten  our  minds  and  sanctify  our  hearts,  but  only  in  the 
face  or  person  of  Jesus  Christ ;  for  he  is  the  image  of  God,  2 
Cor.  iv.  4.  the  brightness  of  the  Father’s  glory,  and  the  express 
image  of  his  person,  Heb.  i.  3.  the  image  of  the  invisible  God, 
Col.  i.  15.  I  do  here  only  mention  these  things,  because  I 
have  handled  them  at  large  in  my  discourse  of  the  Mystery  of 
Godliness,  or  the  Person  of  Christ,  whereunto  I  refer  the  rea¬ 
ders  for  their  full  declaration  and  vindication.*  Herein  is  he 
glorious,  in  that  he  is  the  great  representative  of  the  nature  of 
God  and  his  will  unto  us,  which  without  him  would  have  been 
eternally  hid  from  us,  or  been  invisible  unto  us ;  we  should 
never  have  seen  God  at  any  time,  here  nor  hereafter,  John  i.  18. 

In  his  divine  person  absolutely  considered,  he  is  the  essen¬ 
tial  image  of  God,  even  the  Father  :  He  is  in  the  Father,  and 
the  Father  in  him,  in  the  unity  of  the  same  divine  essence. 
John  xiv.  10.  Now  he  is  with  the  Father,  John  i.  1.  in  the 
distinction  of  his  person,  so  is  he  his  essential  image,  Col.  i.  15. 
Heb.  i.  3.  In  his  incarnation,  he  becomes  the  representative 
image  of  God  unto  the  Church,  2  Cor.  iv  6.  without  whom  our 
understandings  can  make  no  such  approach  unto  the  divine 
excellencies,  but  that  God  continues  to  be  unto  us,  what  he  is 
in  himself,  the  invisible  God.  In  the  face  of  Jesus  Christ  we 
see  his  glory. 

This  is  the  original  glory  of  Christ  given  him  by  his  Father, 
and  which  by  faith  we  may  behold.  He,  and  he  alone,  de¬ 
clares,  represents,  and  makes  known  unto  angels  and  men,  the 
essential  glory  of  the  invisible  God,  his  attributes  and  his  will, 
without  which,  a  perpetual  comparative  darkness  would  have 
been  on  the  whole  creation,  especially  that  part  of  it  here  be¬ 
low.  This  is  the  foundation  of  our  religion,  the  rock  where¬ 
on  the  church  is  built,  the  ground  of  all  our  hopes  of  salvation, 
of  life  and  immortality.  All  is  resolved  unto  this,  namely,  the 

*  Which  shews  the  propriety  of  printing  both  treatises  together. 

49 


386 


THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

representation  that  is  made  of  the  nature  and  will  of  God  in 
the  person  and  office  of  Christ ;  if  this  fail  us,  we  are  lost  for¬ 
ever ;  if  this  rock  stand  firm,  the  church  is  safe  here,  and  shall 
he  triumphant  hereafter. 

Herein  then  is  the  Lord  Christ  exceedingly  glorious.  Those 
who  cannot  behold  this  glory  of  his  by  faith,  namely,  as  he  is 
the  great  divine  ordinance  to  represent  God  unto  us,  they  know 
him  not.  In  their  worship  of  him,  they  worship  but  an  image 
of  their  own  devising. 

Yea,  in  the  ignorance  and  neglect  hereof,  consists  the  formal 
nature  of  unbelief,  even  that  which  is  inevitably  ruinous  unto 
the  souls  of  men.  He  that  discerns  not  the  representation  of 
the  glory  of  God  in  the  person  of  Christ  unto  the  souls  of  men, 
is  an  unbeliever.  Such  was  the  state  of  the  unbelieving  Jews 
and  Gentiles  of  old  ;  they  did  not,  they  would  not,  they  could 
not  behold  the  glory  of  God  in  him,  nor  how  he  did  represent 
him.  That  this  was  both  the  cause,  and  the  formal  nature  of 
their  unbelief,  the  Apostle  declares  at  large,  1  Cor.  i.  21  1  For 
after  that,  in  the  wisdom  of  God,  the  world  by  wisdom  knew 
not  God,  it  pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe ;  ver.  22.  For  the  Jews  require  a  sign,  and 
the  Greeks,  seek  after  wisdom  ;  ver.  23.  But  we  preach  Christ 
crucified,  unto  the  Jews  a  stumbling-block,  and  unto  the 
Greeks  foolishness  ;  ver.  24.  But  unto  them  which  are  called, 
both  Jews  and  Greeks,  Christ  the  power  of  God  and  the  wis¬ 
dom  of  God.  ver.  25.  Because  the  foolishness  of  God  is  wiser 
than  men ;  and  the  weakness  of  God  is  stronger  than  men.’ 
Not  to  see  the  wisdom  of  God,  and  the  power  of  God,  and  con¬ 
sequently  all  the  other  holy  properties  of  his  nature  in  Christ, 
is  to  be  an  unbeliever. 

The  essence  of  faith  consists  in  a  due  ascription  of  glory  to 
God,  Rom.  iv.  20.  This  we  cannot  attain  unto,  without  the 
manifestation  of  those  divine  excellencies  unto  us,  wherein  he 
is  glorious.  This  is  done  in  Christ  alone,  so  as  that  we  may 
glorify  God  in  a  saving  and  acceptable  manner.  He  who  dis¬ 
cerns  not  the  glory  of  divine  wisdom,  power,  goodness,  love,  and 
grace,  in  the  person  and  office  of  Christ,  with  the  way  of  the 
salvation  of  sinners  by  him,  is  an  unbeliever. 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  387 


Hence  the  great  design  of  the  devil  in  the  beginning  of  the 
preaching  of  the  gospel,  was  to  blind  the  eyes  of  men,  and  fill 
their  minds  with  prejudices,  that  they  might  not  behold  this 
glory  of  his ;  so  the  Apostle  gives  an  account  of  his  success  in 
this  design,  2  Cor.  iv.  3,  4.  ‘  If  our  gospel  be  hid,  it  is  hid 

to  them  that  are  lost,  in  whom  the  god  of  this  world  hath 
blinded  the  minds  of  them  which  believe  not,  lest  the  light  of 
the  glorious  gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them.’  By  various  ways  and  methods  of  deceit,  to 
secure  the  reputation  he  had  got,  of  being  god  of  this  world, 
by  pretences  and  appearances  of  supernatural  power  and  wis¬ 
dom,  he  laboured  to  blind  the  eyes  of  men  with  prejudices 
against  that  glorious  light  of  the  gospel,  which  proposed  the 
Lord  Christ  as  the  only  image  of  God.  This  blindness,  this 
darkness,  is  cured  in  them  that  believe,  by  the  mighty  power 
of  God  ;  for  1  God  who  commanded  the  light  to  shine  out  of 
darkness,  hath  irradiated  our  hearts  with  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ,’  2  Cor.  iv.  6.  wherein 
true  saving  faith  doth  consist.  Under  this  darkness  perished 
the  unbelieving  world  of  Jews  and  Gentiles;  and  such  is  the 
present  condition  of  all  by  whom  the  divine  Person  of  Christ 
is  denied  ;  for  no  mere  creature  can  ever  make  a  perfect  repre¬ 
sentation  of  God  unto  us.  But  we  must  a  little  further  inquire 
into  this  mystery. 

Since  men  fell  from  God  by  sin,  it  is  no  small  part  of  their 
misery  and  punishment,  that  they  are  covered  with  thick  dark¬ 
ness  and  ignorance  of  the  nature  of  God.  They  know  him 
not,  they  have  not  seen  him  at  any  time.  Hence  is  that 
promise  to  the  church  in  Christ,  Isa.  lx.  2.  1  For  behold,  the 
darkness  shall  cover  the  earth,  and  gross  darkness  the  people  ; 
but  the  Lord  shall  arise  upon  thee,  and  his  glory  shall  be  seen 
upon  thee.’ 

The  ancient  philosophers  made  great  inquiries  into,  and  ob¬ 
tained  many  notions  of  the  divine  Being,  its  existence  and  ex¬ 
cellencies.  And  these  notions  they  adorned  with  great  ele¬ 
gancy  of  speech,  to  allure  others  unto  the  admiration  of  them. 
Hereon  they  boasted  themselves  to  be  the  only  wise  men  in  the 
world,  Rom.  i.  22.  they  boasted  that  they  were  the  wise.  But 


388 


THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

we  must  abide  in  the  judgment  of  the  Apostles  concerning  them 
in  their  inquiries  ;  he  assures  us,  that  the  world  in  its  wisdom, 
that  is,  these  wise  men  in  it,  by  their  wisdom  knew  not  God,  1 
Cor.  i.  21.  And  he  calls  the  authors  of  their  best  notions, 
Atheists,  or  men  without  God  in  the  world,  Eph.  ii.  1 1 .  For, 

1.  They  had  no  certain  guide,  rule,  nor  light,  which  being 
attended  unto,  might  lead  them  infallibly  into  the  knowledge 
of  the  divine  nature.  All  they  had  of  this  kind  was  their  own 
reasonings  or  imaginations,  whereby  they  commenced  the  great 
disputersof  the  world  ;  but  in  them  they  waxed  vain,  and  their 
foolish  heart  was  darkened,  Rom.  i.  21.  They  did  at  best  but 
endeavour  to  feel  after  God,  as  men  do  in  the  dark,  after  what 
they  cannot  clearly  discern,  Acts  xvii.  27.  Among  others,  Ci¬ 
cero’s  book  de  natura  deorum^ ives  us  an  exact  account  of  the 
intention  of  the  Apostle  in  that  expression.  And  it  is  at  this 
day  not  want  of  wit,  but  hatred  of  the  mysteries  of  our  religion, 
which  makes  so  many  prone  to  forego  all  supernatural  religion, 
and  to  betake  themselves  unto  a  religion  declared,  as  they  sup¬ 
pose,  by  reason  and  the  light  of  nature  ;  like  bats  and  owls, 
who  being  not  able  to  bear  the  light  of  the  sun,  betake  them¬ 
selves  unto  the  twilight,  to  the  dawnings  of  light  and  darkness. 

2.  Whatever  they  did  attain,  as  unto  rational  notions  about 
things  invisible  and  incomprehensible,  yet  could  they  never  de¬ 
liver  themselves  from  such  principles  and  practices  in  idolatry, 
and  all  manner  of  flagitious  sins,  as  that  they  could  be  of  any 
benefit  unto  them.  This  is  so  effectually  demonstrated  by  the 
Apostle,  in  the  first  chapter  of  the  epistle  to  the  Romans,  as  that 
we  need  not  to  insist  upon  it.  Men  may  talk  what  they  please 
of  a  light  within  them,  or  of  the  power  of  reason  to  conduct 
them  unto  that  knowledge  of  God,  whereby  they  may  live  unto 
him  ;  but  if  they  had  nothing  else,  if  they  did  not  boast  them¬ 
selves  of  that  light  which  hath  its  foundation  and  original  in 
divine  revelation  alone,  they  would  not  excel  them,  who  in  the 
bast  management  of  their  own  reasonings,  knew  not  God,  but 
waxed  vain  in  their  imaginations. 

With  respect  unto  this  universal  darkness,  that  is  ignorance  of 
God,  with  horrid  confusion  accompanying  it  in  the  minds  of 
men,  Christ  is  called,  and  is  the  light  of  men,  the  light  of  the 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  389 

world,  because  in  and  by  him  alone  this  darkness  is  dispell¬ 
ed,  as  he  is  the  Sun  of  righteousness. 

3.  This  darkness  in  the  minds  of  men,  this  ignorance  of  God, 
his  nature  and  his  will,  was  the  original  of  ail  evil  unto  the 
world,  and  yet  continues  so  to  be.  For, 

(1.)  Hereon  did  Satan  erect  his  kingdom  and  throne,  obtain¬ 
ing  in  his  design  until  he  bare  himself  as  the  god  of  this  world, 
and  was  so  esteemed  by  the  most.  He  exalted  himself  by  vir¬ 
tue  of  this  darkness  (as  he  is  the  prince  of  darkness),  into  the 
place  and  room  of  God,  as  the  object  of  the  religious  worship 
of  men.  For  the  things  which  the  £  Gentiles  sacrificed,  they 
sacrificed  unto  devils,  and  not  to  God,’  L  Cor.  x.  21.  Lev.  xvii. 
7.  This  is  the  territory  of  Satan  ;  yea,  the  power  and  sceptre 
of  his  kingdom  in  the  minds  of  the  children  of  disobedience. 
Hereby  he  maintains  his  dominion  unto  this  day  in  many  and 
great  nations,  and  with  individual  persons  innumerable. 

(2.)  This  is  the  spring  of  all  wickedness  and  confusion 
among  men  themselves.  Hence  arose  that  flood  of  abominations 
in  the  old  world,  which  God  took  away  with  a  flood  of  desola¬ 
tion  ;  hence  were  the  sins  of  Sodom  and  Gomorrah,  which  he 
revenged  with  fire  from  heaven.  In  brief;  all  the  rage,  blood, 
confusion,  desolations,  cruelties,  oppressions,  villanies,  which 
the  world  hath  been,  and  is  filled  withal,  whereby -the  souls  of 
men  have  been,  and  are  flooded  into  eternal  destruction,  have 
all  arisen  from  this  corrupt  fountain  of  the  ignorance  of  God. 

(3.)  Of  such  as  those  described,  we  are  the  posterity  and  off¬ 
spring.  Our  fore-fathers  in  this  nation,  were  given  up  unto  as 
brutish  a  service  of  the  devil,  as  any  nation  under  the  sun.  It 
is  therefore  an  effect  of  infinite  mercy,  that  the  day  hath  dawn¬ 
ed  on  us,  poor  Gentiles,  and  that  the  day-spring  from  on  high 
hath  visited  us.  The  glory  of  this  grace  is  expressed,  Eph. 
iii.  5.  ‘  Which  in  other  ages  was  not  made  known  unto  the 

sons  of  men,  as  it  is  now  revealed  unto  his  holy  apostles  and 
prophets  by  the  Spirit :  ver  6.  That  the  Gentiles  should  be 
follow-heirs,  and  of  the  same  body,  and  partakers  of  his  promise 
in  Christ,  by  the  gospel  ;  ver.  7.  Whereof  I  was  made  a  minis¬ 
ter,  according  to  the  gift  of  the  grace  of  God  given  unto  me,  by 
the  effectual  working  of  his  power,  ver.  8.  Unto  me  who  am 


390 


THE  GLORY  OF  THE  PERSON  OF  CHRIST, 


less  than  the  least  of  all  saints,  is  this  grace  given,  that  I  should 
preach  among  the  Gentiles  the  unsearchable  riches  of  Christ; 
ver.  9.  And  to  make  all  men  see,  what  is  the  fellowship  of 
the  mystery,  which  from  the  beginning  of  the  world  hcffh  been 
hid  in  God,  who  created  all  things  by  Jesus  Christ ;  ver.  10. 
To  the  intent  that  now  unto  the  principalities  and  powers  in 
heavenly  places,  might  be  known  by  the  church  the  manifold 
wisdom  of  God.’  God  might  have  left  us  to  perish  in  the 
blindness  and  ignorance  of  our  forefathers;  but  of  his  own  ac¬ 
cord,  and  by  his  own  powerful  grace  alone,  he  hath  translated 
us  out  of  darkness  into  his  marvellous  light.  But  alas  !  the 
horrible  ingratitude  of  men,  for  the  glorious  light  of  the  gos¬ 
pel,  and  the  abuse  of  it,  will  issue  in  a  sore  revenge. 

God  was  known  under  the  Old  Testament,  by  the  revelation 
of  his  word,  and  the  institution  of  his  worship.  This  was  the 
glory  and  privilege  of  Israel,  as  the  Psalmist  declares,  Psal. 
cxlvii.  19,  20.  ‘  He  sheweth  his  word  unto  Jacob,  his  statutes 
and  his  judgments  unto  Israel ;  he  hath  not  dealt  so  with  any 
nation.’  The  church  then  knew  him,  yet  so  as  that  they  had 
an  apprehension  that  he  dwelt  in  thick  darkness,  where  they 
could  not  have  any  clear  views  of  him,  Exod.  xx.  21.  Deut. 
v.  22.  1  Kings  viii.  12.  2Chron.  vi.  1.  And  the  reason  why 

God  so  represented  himself  in  darkness  unto  them,  was  to  in¬ 
struct  them  in  their  imperfect  state,  wherein  they  could  not  com¬ 
prehend  that  glory  which  should  afterwards  be  revealed.  For 
as  he  is  now  made  known  in  Christ,  we  see  that  he  is  light, 
and  in  him  there  is  no  darkness  at  all. 

4.  Hitherto  darkness  in  general  covered  the  earth,  and  gross 
darkness  the  people,  as  unto  the  knowledge  of  God  ;  only  there 
was  a  twilight  in  the  church.  The  day  did  not  yet  dawn,  the 
shadows  did  not  flee  away,  nor  the  Day  Star  shine  in  the  hearts 
of  men.  But  when  the  Sun  of  righteousness  did  arise  in  his 
strength  and  beauty,  when  the  Son  of  God  appeared  in  the  flesh, 
and  in  the  discharge  of  his  office  ;  God  himself,  as  unto  his  be¬ 
ing,  and  manner  of  existence  in  three  distinct  persons,  with  all 
the  glorious  properties  of  the  divine  nature,  were  illustriously 
manifested  unto  them  that  did  believe,  and  the  light  of  the 
knowledge  of  them  dispelled  all  the  shadows  that  were  in  the 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  39i 


church,  and  shone  into  the  darkness  which  was  in  the  world, 
so  as  that  none  continued  ignorant  of  God,  but  those  who  would 
not  see;  John  i.  5.  ‘And  the  light  shineth  in  darkness,  and 
the  darkness  comprehended  it  not.  ver.  14.  And  the  Word  was 
made  flesh,  and  dwelt  among  us,  (and  we  beheld  his  glory,  the 
glory  as  of  the  only-begotten  of  the  Father)  full  of  grace  and 
truth,  ver.  17.  For  the  law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ,  yer.  18.  No  man  hath  seen 
God  at  any  time  ;  the  only-begotten  Son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him.’  2  Cor.  iv.  3,  4.  ‘But  if 
our  gospel  be  hid,  it  is  hid  to  them  that  are  lost ;  in  whom  the 
god  of  this  world  hath  blinded  the  minds  of  them  which  believe 
not,  lest  the  light  of  the  glorious  gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them.’ 

Herein  is  the  Lord  Christ  glorious.  And  this  is  that  which 
I  shall  now  speak  unto  ;  namely,  How  we  may  behold  the  glory 
of  Christ  in  the  representation  and  revelation  that  is  made  of 
God  and  his  glory,  in  his  person  and  office,  unto  all  that  do  be¬ 
lieve.  For  it  is  not  so  much  the  declaration  of  the  nature  of 
the  things  themselves,  wherein  the  glory  of  Christ  doth  con¬ 
sist,  as  our  way  and  duty,  in  the  beholding  of  them,  which  at 
present  is  designed. 

He  calls  unto  us,  saying,  ‘  Behold  me,  look  unto  me,  and  be 
ye  saved,’  Isa.  xlv.  22.  What  is  it  that  we  see  in  Christ?  what 
do  we  behold  in  him  ?  He  asketh  that  question  concerning  his 
church,  What  will  ye  see  in  the  Shulamite  ?  Whereunto  he 
answers,  ‘  As  it  were  the  company  of  two  armies.’  Cant.  vi.  13. 
or  the  two  churches  of  the  Old  and  New  Testament,  in  order 
and  beauty.  We  may  inquire,  What  shall  we,  what  do  we  see 
in  him?  Do  we  see  him  as  the  image  of  the  invisible  God,  re¬ 
presenting  him,  his  nature,  properties,  and  will  unto  us?  Do 
we  see  him  as  the  character,  the  express  image  of  the  person  of 
the  Father,  so  as  that  we  have  no  need  of  Philip’s  request,  ‘  Lord 
shew  us  the  Father,’  because  having  seen  him,  ‘  we  have  seen 
the  Father  also  ?’  John  xiv.  9. 

This  is  our  first  saving  view  of  Christ,  the  first  instance  of 
our  beholding  his  glory  by  faith.  So  to  see  him,  as  to  see  God 
in  him,  is  to  behold  his  glory  ;  for  herein  is  he  eternally  glori- 


392  THE  GLORY  OF  THE  PERSON  OF  CHRIST. 

ous.  And  this  is  that  glory  whose  view  we  ought  to  long  for, 
and  labour  after.  And  if  we  see  it  not,  we  are  yet  in  darkness  ; 
yea,  though  we  say  we  see,  we  are  blind  like  others.  So  David 
longed  and  prayed  for  it,  when  yet  he  could  behold  it  only  in 
types  and  shadows,  Psal.  lxiii.  1,2.  ‘  O  God,  thou  art  my  God, 
early  will  I  seek  thee;  my  soul  thirsteth  for  thee,  my  flesh 
longeth  for  thee ;  to  see  thy  power  and  thy  glory,  so  as  I  have 
seen  thee  in  the  sanctuary.’  For  there  was  in  the  sanctuary 
an  obscure  representation  of  the  glory  of  God  in  Christ.  How 
much  more  should  we  prize  that  view  of  it,  which  we  may 
have  with  open  face,  though  yet  as  in  a  glass  ?  2  Cor.  iii.  IS. 

Moses  when  he  had  seen  the  works  of  God,  which  were  great 
and  marvellous,  yet  found  not  himself  satisfied  therewith  ; 
wherefore  after  all,  he  prays  that  God  ‘  would  shew  him  his 
glory,’  Exod.  xxxiii.  18.  He  knew  that  the  ultimate  rest,  bless¬ 
edness,  and  satisfaction  of  the  soul,  is  not  in  seeing  the  works 
of  God,  but  the  glory  of  God  himself.  Therefore  did  he  desire 
some  immediate  dawnings  of  it  upon  him  in  this  world.  1 1  be¬ 
seech  thee,  shew  me  thy  glory.’  And  if  we  have  right  appre¬ 
hensions  of  the  future  state  of  blessedness,  we  cannot  but  have 
the  same  desire  of  seeing  more  of  his  glory  in  this  life.  But  the 
question  is,  How  we  7may  attain  it?  If  we  are  left  unto  our¬ 
selves  in  this  inquiry,  if  we  have  no  other  way  for  it,  but  the 
immediate  fixing  of  our  thoughts  on  the  immensity  of  the  di¬ 
vine  nature,  we  must  come  every  one  to  the  conclusion  that 
Agur  makes  on  the  like  consideration  ;  1  Surely  I  am  more  bru¬ 
tish  than  any  man,  and  have  not  the  understanding  of  a  man. 
I  neither  learned  wisdom,  nor  have  the  knowledge  of  the  holy. 
Who  hath  ascended  up  into  heaven,  or  descended  ?  who  hath 
gathered  the  wind  in  his  fists  ?  who  hath  bound  the  waters  in 
a  garment  ?  who  hath  established  all  the  ends  of  the  earth  ? 
what  is  his  name,  and  what  is  his  son’s  name,  if  thou  canst 
tell  ?’  Prov.  xxx.  2,  3,  4. 

It  is  in  Christ  alone,  that  we  may  have  a  clear  distinct  view 
of  the  glory  of  God  and  his  excellencies  ;  for  him,  and  him 
alone,  hath  he  appointed  the  representative  of  himself  unto  us  ; 
John  i.  18.  1  No  man  hath  seen  God  at  any  time  ;  the  only-be¬ 
gotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declar- 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  393 


ed  him.’  Chap,  xiv.  7.  ‘  If  ye  had  known  me,  ye  should  have 
known  my  Father  also  ;  and  from  henceforth  ye  know  him,  and 
have  seen  him.  ver.  8.  Philip  saith  unto  him,  Lord,  shew  us  the 
Father,  and  it  sufficeth  us.  ver.  9.  Jesus  saith  unto  him,  Have  I 
been  so  long  time  with  you,  and  yet  hast  thou  not  known  me, 
Philip  ?  He  that  hath  seen  me,  hath  seen  the  Father  ;  and  how 
sayest  thou  then,  Shew  us  the  Father?  ver.  10.  Believest  thou 
not,  that  I  am  in  the  Father,  and  the  Father  in  me  ?  The  words 
that  I  speak  unto  you,  I  speak  not  of  myself ;  but  the  Father, 
that  dwelleth  in  me,  he  doth  the  works.’  2  Cor.  iv.  6.  ‘  For 
God  who  hath  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  in  our  hearts,  to  give  the  light  of  the  knowledge 
of  the  glory  of  God,  in  the  face  of  Jesus  Christ.’  Col.  i.  15. 

£  Who  is  the  image  of  the  invisible  God,’  Fph.  iii.  4.  1  Where¬ 
by  when  ye  read  ye  may  understand  my  kno  wledge  in  the  mys¬ 
tery  of  Christ,  ver.  5.  Which  in  other  ages  was  not  made 
known  unto  the  sons  of  men,  as  it  is  now  revealed  unto  his  ho¬ 
ly  Apostles  and  prophets  by  the  Spirit ;  ver.  6.  That  the  Gen¬ 
tiles  should  be  fellow-heirs,  and  of  the  same  body,  and  partak¬ 
ers  of  his  promise  in  Christ,  by  the  gospel  :  ver.  7.  Whereof 
I  was  made  a  minister,  according  to  the  gift  of  the  grace  of 
God  given  unto  me,  by  the  effectual  working  of  his  power,  ver. 
8.  Unto  me,  who  am  less  than  the  least  of  all  saints,  is  this 
grace  given,  that  I  should  preach  among  the  Gentiles  the  un¬ 
searchable  riches  of  Christ ;  ver.  9.  And  to  make  all  men  see 
what  is  the  fellowship  of  the  mystery,  which  from  the  begin¬ 
ning  of  the  world  hath  been  hid  in  God,  who  created  all  things 
by  Jesus  Christ ;  ver.  10.  To  the  intent  that  now  unto  the 
principalities  and  powers  in  heavenly  places,  might  be  known 
by  the  church  the  manifold  wisdom  of  God.’  Heb.  i.  2.  £God 
hath  in  these  last  days  spoken  unto  us  by  his  Son,  whom  he 
hath  appointed  heir  of  all  things,  by  whom  also  he  made  the 
worlds.’  And  we  shall  take  an  account  hereof  in  one  or  two 
especial  instances. 

1.  Infinite  wisdom  is  one  of  the  most  glorious  properties  of 
the  divine  nature  ;  it  is  that  which  is  directive  of  all  the  exter¬ 
nal  works  of  God,  wherein  the  glory  of  all  the  other  excellen¬ 
cies  of  God  is  manifested  ;  wherefore  the  manifestation  of  the 

50 


394 


THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

whole  glory  of  God  proceeds  originally  from  infinite  wisdom. 
But  as  Job  speaks,  ‘Where  shall  this  wisdom  be  found  ?  and 
what  is  the  place  of  understanding?’  chap,  xxviii.  12.  ‘  Can  we 
by  searching  find  out  God?  can  we  find  out  the  Almighty  to 
perfection?’  chap.  xi.  7.  As  it  is  in  itself  an  essential,  eternal 
property  of  the  divine  nature,  we  can  have  no  comprehension  of 
it;  we  can  but  adore  it  in  that  infinite  distance  wherein  we 
stand  from  God  ;  but  in  its  operations  and  effects  it  may  be  dis¬ 
cerned  ;  for  they  are  designed  of  God  for  its  manifestation. 
Among  these  the  most  excellent  is  the  contrivance  oft  lie  work  of 
the  salvation  of  the  church  ;  so  it  is  celebrated  by  the  Apostle, 
Eph.  iii.  9,  10.  ‘  To  make  all  men  see  what  is  the  fellowship 
of  the  mystery,  which  from  the  beginning  of  the  world  hath 
been  hid  in  God,  who  created  all  things  by  Jesus  Christ  ;  to 
the  intent  that  now  unto  the  principalities  and  powers  in  hea¬ 
venly  places,  might  be  known  by  the  church  the  manifold  wis¬ 
dom  of  God.’ 

If  we  have  an  interest  in  God,  if  we  have  any  hopes  of  bless¬ 
edness  in  beholding  of  his  glory  unto  eternity,  we  cannot  but 
desire  a  view  (such  as  is  attainable)  of  this  infinite  manifold 
wisdom  of  God  in  this  life.  But  it  is  in  Christ  alone  that  we 
can  discern  any  thing  of  it ;  for  him  hath  the  Father  chosen 
and  sealed  to  represent  it  unto  us.  All  the  treasures  of  this 
wisdom  are  hid,  laid  up,  and  laid  out  in  him.  Herein  lies  the 
essence  and  form  of  faith.  Believers  by  it  do  see  the  wisdom  of 
God  in  Christ,  in  his  person  and  office,  Christ  the  wisdom  of 
God  ;  unbelievers  see  it  not,  as  the  Apostle  argues,  1  Cor.  i.  22. 
‘  For  the  Jews  require  a  sign,  and  the  Greeks  seek  after  wis¬ 
dom :  ver.  23.  But  we  preach  Christ  crucified,  unto  the  Jews 
a  stumbling  block,  and  unto  the  Greeks  foolishness;  ver.  24. 
But  unto  them  which  are  called,  both  Jews  and  Greeks,  Christ 
the  power  of  God,  and  the  wisdom  of  God.’ 

In  beholding  the  glory  of  this  infinite  wisdom  of  God  in 
Christ,  we  behold  his  own  glory  also;  the  glory  given  him  of 
his  Father;  for  this  is  his  glory,  that  in  and  by  him,  and  him 
alone,  the  wisdom  of  God  is  manifested  and  represented  unto 
us.  When  God  appointed  him  as  the  great  and  only  means  of 
this  end,  he  gave  him  honour  and  glory  above  the  whole  crea- 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  395 


tion  ;  for  it  is  but  little  of  divine  wisdom  which  the  works  of 
it  declare,  in  comparison  of  what  is  manifested  in  Christ  Jesus. 
We  no  way  deny  or  extenuate  the  manifestation  that  is  made  of 
the  wisdom  of  God  in  the  works  of  creation  and  providence. 
It  is  sufficient  to  detect  the  folly  of  Atheism  and  idolatry,  and 
was  designed  of  God  unto  that  end.  But  its  comparative  in¬ 
sufficiency,  with  respect  unto  the  representation  of  it  in  Christ, 
as  unto  the  ends  of  knowing  God  aright,  and  living  unto  him, 
the  Scripture  doth  abundantly  attest.  And  the  abuse  of  it  was 
Catholic,  as  the  Apostle  declares,  Rorn.i.  20.  ‘  For  the  invisible 
things  of  him  from  the  creation  of  the  world  are  clearly  seen, 
being  understood  by  the  things  that  are  made,  even  his  eternal 
power  and  Godhead  ;  so  that  they  are  without  excuse,’  &c.  To 
see  this  wisdom  clearly  is  our  wisdom  ;  andadne  apprehension 
of  it,  fills  the  souls  of  believers  with  joy  unspeakable,  and  full 
of  glory. 

2.  We  may  also  instance  in  the  love  of  God.  The  Apostle 
tells  us,  that  ‘  God  is  love,’  1  John  iv.  8.  Divine  love  is  not 
to  be  considered  only  in  its  effects,  but  in  its  nature  and 
essence  ;  and  so  it  is  God  himself ;  for  God  is  love.  And  a 
blessed  revelation  this  is  of  the  divine  nature;  it  casts  out  envy, 
hatred,  malice,  revenge,  with  all  their  fruits,  in  rage,  fierceness, 
implacability,  persecution,  murder,  into  the  territories  of  Satan. 
They  belong  not  unto  God  in  his  nature  or  actings  ;  for  God 
is  love.  So  the  same  Apostle  tells  us,  that  he  who  ‘slew  his 
brother,  was  of  the  wicked  one,’  1  John  iii.  12.  He  was  of  the 
devil  his  father,  and  his  works  did  he  do. 

But  the  inquiry  is  as  before  :  How  shall  we  have  a  view  of 
this  love,  of  God  as  love?  By  what  way  or  means  shall  we 
behold  the  glory  of  it?  It  is  hidden  from  all  living,  in  God 
himself.  The  wise  philosophers,  who  discoursed  so  much  of 
the  love  of  God,  knew  nothing  of  this,  that  God  is  love.  The 
most  of  the  natural  notions  of  men  about  it  are  corrupt,  and  the 
best  of  them  weak  and  imperfect.  Generally  the  thoughts  of 
men  about  it,  are,  that  he  is  of  a  facile  and  easy  nature,  one 
that  they  may  make  bold  withal  in  all  their  occasions,  as  the 
Psalmist  declares,  Psal.  1.  21.  ‘  These  things  hast  thou  done, 
and  I  kept  silence  ;  thou  thoughtest  that  I  was  altogether  such 


396  THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

a  one  as  thyself ;  but  I  will  reprove  thee,  and  set  them  in  order 
before  thine  eyes.’  And  whereas  it  must  be  learned  in  its  ef¬ 
fects,  operations,  and  divine  ways  of  its  manifestation,  those 
who  know  not  Christ,  know  nothing  of  them.  And  many 
things  in  providence  do  interpose  to  hinder  our  view  of  this 
love;  for  although  that  indeed  God  is  love,  yet  his  wrath  is 
revealed  from  heaven  against  the  ungodliness  of  men  ;  as  all 
things  at  this-day  are  filled  with  evidences  of  his  anger  and 
displeasure.  How  then  shall  we  know,  wherein  shall  we  be¬ 
hold  the  glory  of  God  in  this  that  he  is  love  ?  The  Apostle 

declares  it  in  the  next  words.  1  John  iv.  9.  ‘Herein  was  mani- 

» 

fest  the  love  of  God  towards  us,  because  that  God  sent  his  only 
begotten  Son  into  the  world,  that  we  might  live  through  him.’ 
This  is  the  only  evidence  given  us  that  God  is  love.  Hereby 
alone  is  the  divine  nature  as  such  mede  known  unto  us  ; 
namely,  in  the  mission,  person,  and  office  of  the  Son  of  God ; 
without  this  all  is  in  darkness  as  unto  the  true  nature  and  su¬ 
preme  operation  of  this  divine  love. 

Herein  do  we  behold  the  glory  of  Christ  himself,  even  in  this 
life.  This  glory  was  given  him  of  the  Father  ;  namely,  that 
he  now  should  declare  and  evidence  that  God  is  love;  and  he 
did  so,  that  in  all  things  he  might  have  the  pre-eminence. 
Herein  we  may  see  how  excellent,  how  beautiful,  how  glori¬ 
ous  and  desirable  he  is,  seeing  in  him  alone  we  have  a  due 
representation  of  God  as  he  is  love,  which  is  the  most  joyful 
sight  of  God  that  any  creature  can  obtain.  He  who  beholds 
not  the  glory  of  Christ  herein,  is  utterly  ignorant  of  those 
heavenly  mysteries;  he  knoweth  neither  God  nor  Christ ;  he 
hath  neither  the  Father  nor  the  Son.  He  knows  not  God  be¬ 
cause  he  knows  not  the  holy  properties  of  his  nature  in  the 
principal  way  designed  by  infinite  wisdom  for  their  manifes¬ 
tation  ;  he  knows  not  Christ,  because  he  sees  not  the  glory  of 
God  in  him.  Wherefore,  whatever  notions  men  may  have 
from  the  light  of  nature,  or  from  the  works  of  providence,  that 
there  is  love  in  God,  however  they  may  adorn  them  in  elegant 
affecting  expressions  ;  yet  from  them  no  man  can  know  that 
God  is  love  :  in  the  revelation  hereof  Christ  hath  the  pre-emi¬ 
nence  ;  nor  can  any  man  comprehend  any  thing  of  it  aright 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  397 


but  iu  him.  It  is  that  which  the  whole  light  of  the  creation 
cannot  discover ;  for  it  is  the  spring  and  centre  of  the  mystery 
of  godliness. 

These  things  are  of  the  deep  things  of  God,  such  as  belong 
unto  that  wisdom  of  God  in  a  mystery,  which  they  that  are 
carnal  cannot  receive,  as  the  Apostle  testifies,  1  Cor.  ii.  14. 

*  But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God  ;  for  they  are  foolishness  unto  him  ;  neither  can  he  know 
them  because  they  are  spiritually  discerned.  But  the  meanest 
believer  who  lives  in  the  exercise  of  faith,  may  have  an  under¬ 
standing  of  them  so  far  as  is  needful  unto  his  love  and  obedience. 
The  sum  of  the  whole  is  this  :  If  you  would  behold  the  glory 
of  Christ,  as  the  great  means  of  your  sanctification  and  con¬ 
solation,  as  the  only  preparation  for  the  beholding  of  his  glory 
in  eternal  blessedness;  consider  what  of  God  is  made  known 
and  represented  unto  you  in  him,  wherein  God  purposed  and 
designed  to  glorify  himself  in  him ;  now  this  is  all  that  may  be 
known  of  God  in  a  saving  manner  ;  especially  his  wisdom,  his 
love,  his  goodness,  grace,  and  mercy,  whereon  the  life  of  our 
souls  doth  depend  ;  and  the  Lord  Christ  being  appointed  the 
only  way  and  means  hereof,  how  exceeding  glorious  must  he 
be  in  the  eyes  of  them  that  do  believe  ! 

These  things  being  premised,  I  shall  close  this  first  conside¬ 
ration  of  that  glory  of  Christ  which  we  behold  by  faith  in  this 
world,  with  some  such  observations,  as  may  excite  us  unto  the 
practice  of  this  great  duty,  and  improvement  of  this  great  pri¬ 
vilege  ;  the  greatest  which  on  this  side  heaven  we  can  be  made 
partakers  of. 

There  are  some  who  regard  not  these  things  at  all,  but  ra¬ 
ther  despise  them.  They  never  entertain  any  serious  thoughts 
of  obtaining  a  view  of  the  glory  of  God  in  Christ,  which  is  to 
be  unbelievers.  They  look  on  him  as  a  teacher  that  came  forth 
from  God  to  reveal  his  will,  and  to  teach  us  his  worship;  and 
so  indeed  he  was  ;  but  this  they  say  was  the  sole  use  of  his  per¬ 
son  in  religion,  which  is  Mahometism.  The  manifestation  of 
all  the  holy  properties  of  the  divine  nature,  with  the  representa¬ 
tion  of  them  unto  angels  above,  and  the  church  in  this  world, 
as  he  is  the  image  of  the  invisible  God,  in  the  constitution  of 


393 


THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

his  person,  and  the  discharge  of  his  office,  are  things  they  re¬ 
gard  not ;  yea,  they  despise  and  scorn  what  is  professed  con¬ 
cerning  them  ;  for  pride  and  contempt  of  others  were  always 
the  safest  covert  of  ignorance  ;  otherwise  it  would  seem  strange, 
that  men  should  openly  boast  of  their  own  blindness.  But  these 
conceptions  of  men’s  minds  are  influenced  by  that  unbelief  of 
his  divine  person,  which  maketh  havoc  of  Christianity  at  this 
day  in  the  world. 

I  speak  of  them,  whose  minds  are  better  disposed  towards 
heavenly  things  ;  and  unto  them  I  say,  Wherefore  do  yon  love 
Jesus  Christ  ?  for  so  you  profess  to  do.  Wherefore  do  you  trust 
in  him?  wherefore  do  you  honour  them?  wherefore  do  you  de¬ 
sire  to  be  in  heaven  with  him?  Can  you  give  a  reason  of  this 
hope  that  is  in  you  ?  an  account  why  you  do  all  or  any  of  these 
things  ?  If  you  cannot,  all  that  you  pretend  towards  him,  is 
but  fancy  and  imagination  ;  you  finht  uncertainly  as  men  beat¬ 
ing  the  air.  Or  is  one  of  your  reasons  hereof,  that  in  him  you 
do  by  faith  behold  that  glory  of  God,  with  the  holy  properties  of 
his  nature,  and  their  principal  operations,  in  order  unto  your 
own  salvation  and  blessedness,  which  otherwise  would  have 
been  eternally  hid  from  you  ?  Hereon  is  he  precious  unto  them 
that  do  believe. 

Let  us,  therefore,  as  many  as  are  spiritual,  be  thus  minded. 
Let  us  make  use  of  this  privilege  with  rejoicing,  and  be  found 
in  the  discharge  of  this  duty  with  diligence  ;  for  thus  to  behold 
the  glory  of  Christ  is  both  our  privilege  and  our  duty.  The  du¬ 
ties  of  the  law  were  a  burden  and  a  yoke  ;  but  those  ol  the  gos¬ 
pel  are  privileges  and  advantages. 

It  is  a  promise  concerning  the  days  of  the  New  Testament, 
that  our  1  eyes  shall  see  the  King  in  his  beauty,’  Isa.  xxxiii.  17. ; 
we  shall  behold  the  glory  of  Christ  in  its  lustre  and  excellency. 
What  is  this  beauty  of  the  King  of  saints  ?  Is  it  not  that  God 
is  in  him,  and  he  is  the  great  representative  of  his  glory  unto 
us?  Wherefore,  in  the  contemplation  of  this  glory  consists  the 
principal  exercise  of  faith  ;  and  who  can  declare  the  glory  of 
this  privilege,  that  we  who  are  born  in  darkness,  and  deserved 
to  be  cast  out  into  utter  darkness,  should  be  £  translated  into  this 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  399 


marvellous  light  of  the  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ  V 

What  are  all  the  stained  glories,  the  fading  beauties  of  this 
world  ?  of  all  that  the  devil  shewed  our  Saviour  from  the 
mount?  what  are  they  in  comparison  of  one  view  of  the*  glory 
of  God  represented  in  Christ,  and  of  the  glory  of  Christ  as  his 
great  representative?  The  most  pernicious  effect  of  unbelief 
under  the  preaching  of  the  gospel,  is,  that  together  with  an  in¬ 
fluence  of  power  from  Satan,  ‘it  blinds  the  eyes  of  men’s  minds, 
that  they  should  not  see  this  glory  of  Christ,’  whereon  they 
perish  continually,  2  Cor.  iv.  3,  4. 

But  the  most  of  those  who  at  this  day  are  called  Christians, 
are  strangers  unto  this  duty.  Our  Lord  Jesus  Christ  told  the 
Pharisees,  that  notwithstanding  all  their  boasting  of  the  know¬ 
ledge  of  God,  they  had  not  ‘heard  his  voice  at  any  time,  nor 
seen  his  shape that  is,  as  Moses  did.  They  had  no  real  ac¬ 
quaintance  with  him,  they  had  no  spiritual  view  of  his  glory. 
And  so  is  it  amongst  ourselves  ;  notwithstanding  the  general 
profession  that  is  of  the  knowledge  of  Christ,  they  are  but  few 
who  thus  behold  his  glory ;  and  therefore  few  who  are  trans¬ 
formed  into  his  image  and  likeness. 

Some  men  speak  much  of  the  imitation  of  Christ,  and  follow¬ 
ing  of  his  example  ;  and  it  were  well  if  we  could  see  more  of 
it  really  in  effect.  But  no  man  shall  ever  become  like  unto  him, 
by  bare  imitation  of  his  actions,  without  that  view  or  intuition 
of  his  glory  which  alone  is  accompanied  with  a  transforming 
power  to  change  them  into  the  same  image. 

The  truth  is,  the  best  of  us  all  are  wofully  defective  in  this 
duty,  and  many  are  discouraged  from  it,  because  a  pretence  of 
it  in  some  hath  degenerated  into  superstition  ;  but  we  are  loth 
at  any  time  seriously  to  engage  in  it,  and  come  with  an  unwil¬ 
ling  kind  of  willingness,  unto  the  exercise  of  our  minds  in  it. 

Thoughts  of  this  glory  of  Christ  are  too  high  for  us,  or  too 
hard  for  us,  such  as  we  cannot  long  delight  in  ;  we  turn  away 
from  them  with  a  kind  of  weariness  ;  yet  are  they  of  the  same 
nature  in  general  with  our  beholding  of  the  glory  of  Christ  in 
heaven,  wherein  there  shall  be  no  weariness  or  satiety  unto 
eternity.  Is  not  the  cause  of  it,  that  we  are  unspiritual  or  car- 


400 


THE  GLORY  OF  THE  PERSON  OF  CHRIST. 


nal,  having  oar  thoughts  and  affections  wonted  to  give  enter¬ 
tainment  unto  other  things  ?  For  this  is  the  principal  cause  of 
our  unreadiness  and  incapacity  to  exercise  our  minds  in  and 
about  the  great  mysteries  of  the  gospel,  1  Cor.  iii.  1 — 3.  ‘  And 
],  brethren,  could  not  speak  unto  you  as  unto  spiritual,  but  as 
unto  carnal,  even  as  unto  babes  in  Christ.  I  have  fed  you 
with  milk,  and  not  with  meat ;  for  hitherto  ye  were  not  able 
to  bear  it,  neither  yet  now  are  ye  able.  For  ye  are  yet  carnal ; 
for  whereas  there  is  among  you  envying,  and  strife,  and  divi¬ 
sions,  are  ye  not  carnal,  and  walk  as  men  V  xind  it  is  so  with 
us,  moreover,  because  we  do  not  stir  up  ourselves  with  watch¬ 
fulness  and  diligence  in  continual  actings  of  faith  on  this  bless¬ 
ed  object.  This  is  that  which  keeps  many  of  us  at  so  low 
an  ebb,  as  unto  the  powers  of  an  heavenly  life,  and  spiritual 
joys.  Did  we  abound  in  this  duty,  in  this  exercise  of  faith, 
our  life  in  walking  before  God  would  be  more  sweet  and  plea¬ 
sant  unto  us  ;  our  spiritual  light  and  strength  would  have  a 
daily  increase  ;  we  should  more  represent  the  glory  of  Christ 
in  our  ways  and  walking,  than  usually  we  do;  and  death  it¬ 
self  would  be  most  welcome  unto  us. 

The  angels  themselves  desire  to  look  into  the  things  of  the 
glory  of  Christ,  1  Pet.  i.  10.  ‘  Of  which  salvation  the  prophets 
have  inquired,  and  searched  diligently,  who  prophesied  of  the 
grace  that  should  come  unto  you.  ver.  12.  Unto  whom  it  was 
revealed,  that  not  unto  themselves,  but  unto  us  they  did  minis¬ 
ter  the  things  which  are  now  reported  unto  you  by  them  that 
have  preached  the  gospel  unto  you,  with  the  Holy  Ghost  sent 
down  from  heaven  ;  which  things  the  angels  desire  to  look 
into.5  There  is  in  them  matter  of  inquiry  and  instruction  for 
the  most  high  and  holy  spirits  in  heaven.  The  manifold  wis¬ 
dom  of  God  in  them  is  made  known  unto  ‘principalities  and 
powers  in  heavenly  places  by  the  church,’  Eph.  iii.  10.  And 
shall  we  neglect  that  which  is  the  object  of  angelical  diligence 
to  inquire  into  ;  especially  considering  that  we  are  more  than 
they  concerned  in  it? 

Is  Christ  then  thus  glorious  in  our  eyes  ?  Do  we  see  the  Fa¬ 
ther  in  him,  or  by  seeing  of  him  ?  Do  we  sedulously,  daily  con¬ 
template  on  the  wisdom,  love,  grace,  goodness,  holiness,  and 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  40L 


righteousness  of  God,  as  revealing  and  manifesting  themselves  in 
him?  Do  we  sufficiently  consider  that  the  immediate  vision 
of  this  glory  in  heaven  will  be  our  everlasting  blessedness? 
Doth  the  imperfect  view  which  we  have  of  it  here,  increase 
our  desires  after  the  perfect  sight  of  it  above?  With  respect 
unto  these  inquiries,  I  shall  briefly  speak  unto  sundry  sorts  of 
men. 

Some  will  say  they  understand  not  these  things  nor  any  con¬ 
cernment  of  their  own  in  them.  If  they  are  true,  yet  are  they 
notions  which  they  may  safely  be  without  the  knowledge  of ; 
for  so  far  as  they  can  discern,  they  have  no  influence  on  Chris¬ 
tian  practice,  or  duties  of  morality.  And  the  preaching  of 
them  doth  but  take  off  the  minds  of  men  from  more  neces¬ 
sary  duties.  But  1  if  the  gospel  be  hid,  it  is  hid  unto  them  that 
perish.’  And  unto  the  objection  I  say, 

1.  Nothing  is  more  fully  and  clearly  revealed  in  the  gospel, 
than  that  unto  us  Jesus  Christ  is  the  image  of  the  invisible 
God  ;  that  he  is  the  character  of  the  person  of  the  Father,  so  as 
that  in  seeing  him,  we  see  the  Father  also  ;  that  we  have  the 
light  of  the  knowledge  of  the  glory  of  God  in  his  face  alone,  as 
hath  been  proved.  This  is  the  principal  fundamental  mystery 
and  truth  of  the  gospel ;  and  which  if  it  be  not  received,  be¬ 
lieved,  owned,  all  other  truths  are  useless  unto  our  souls.  To 
refer  all  the  testimonies  that  are  given  hereunto,  to  the  doctrine 
which  he  taught,  in  contradistinction  unto  his  person,  as  acting 
in  the  discharge  of  his  office,  is  anti-evangelical,  anti-ehristian, 
turning  the  whole  gospel  into  a  fable. 

2.  It  is  so,  that  the  light  of  faith  is  given  unto  us  principally 
to  enable  us  to  behold  the  glory  of  God  in  Christ ;  to  contem¬ 
plate  on  it,  as  unto  all  the  ends  of  its  manifestation.  So  is  it 
expressly  affirmed,  2  Cor.  iv.  6.  1  For  God  who  commanded  the 
light  to  shine  out  of  darkness,  hath  shined  in  our  hearts,  to  give 
the  light  of  the  knowledge  of  the  glory  of  God,  in  the  face  of 
Jesus  Christ.’  If  we  have  not  this  light,  as  it  is  communicated 
by  the  power  of  God  unto  them  that  do  believe,  Eph.  i.  17 — 
19. ;  we  must  be  strangers  unto  the  whole  mystery  of  the  gos¬ 
pel,  2  Cor.  iv.  3,  4. 

3.  That  in  the  beholding  of  the  glory  of  God  in  Christ,  we 

51 


402 


THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

behold  his  glory  also.  For  herein  is  he  infinitely  glorious 
above  the  whole  creation,  in  that  in  and  by  him  alone  the  glory 
of  the  invisible  God  is  represented  unto  us.  Herein  do  our 
souls  iive.  This  is  that  whereby  the  image  of  God  is  renewed 
in  us,  and  we  are  made  like  unto  the  First-born. 

4.  This  is  so  far  from  being  unnecessary  unto  Christian 
practice,  and  the  sanctified  duties  of  morality,  that  he  knows 
not  Christ,  he  knows  not  the  gospel,  he  knows  not  the  faith  of 
the  Catholic  church,  who  imagines  that  they  can  be  perform¬ 
ed  acceptably  without  it.  Yea,  this  is  the  root  whence  all 
other  Christian  duties  do  spring,  and  whereon  they  grow, 
whereby  they  are  distinguished  from  the  works  of  Heathens. 
He  is  no  Christian  who  believes  not  that  faith  in  the  person  of 
Christ  is  the  spring  of  all  evangelical  obedience  ;  or  who  knows 
not  that  this  faith  respects  the  revelation  of  the  glory  of  God  in 
him. 

If  these  things  are  so,  as  they  are  the  most  important  truths 
of  the  gospel,  and  whose  denial  overthrows  the  foundation  of 
faith,  and  is  ruinous  to  Christian  religion  ;  certainly  it  is  our 
duty  to  live  in  the  constant  exercise  of  faith  with  respect  unto 
this  glory  of  Christ.  And  we  have  sufficient  experience  of 
what  kind  of  morality  the  ignorance  of  it  hath  produced.  Others 
there  are  who  may  be  some  way  strangers,  but  are  no  way  ene¬ 
mies  unto  this  mystery,  and  to  the  practical  exercise  of  faith 
therein  ;  unto  such  I  shall  tender  the  ensuing  directions: 

1.  Reckon  in  your  minds,  that  this  beholding  of  the  glory  of 
Christ,  by  beholding  the  glory  of  God,  and  all  his  holy  proper¬ 
ties  in  him,  is  the  greatest  privilege  whereof  in  this  life  we  can 
be  made  partakers.  The  dawning  of  heaven  is  in  it,  and  the 
first-fruits  of  glory  ;  for  this  is  life  eternal  to  know  the  Father, 
and  Jesus  Christ  whom  he  hath  sent,  John  xvii.  3.  Unless  you 
value  it,  unless  you  esteem  it  as  such  a  privilege,  you  will  not 
enjoy  it ;  and  that  which  is  not  valued  according  unto  its  worth, 
is  despised.  It  is  not  enough  to  think  it  a  privilege,  an  advan¬ 
tage  ;  but  it  is  to  be  valued  above  other  things  according  unto 
its  greatness  and  excellency.  1  Destruction  and  death  say,  We 
have  heard  the  fame  of  it  with  our  ears/  Job  xxviii.  22.  And 
if  we  do  no  more,  we  shall  die  strangers  unto  it ;  we  are  to  c  cry 


A3  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  403 


after  this  knowledge,  and  lift  up  our  voice  for  this  understand¬ 
ing,’  if  we  design  to  attain  it. 

2.  As  it  is  a  great  privilege,  which  requires  a  due  valuation; 
so  it  is  a  great  mystery,  which  requires  much  spiritual  wisdom 
to  the  right  understanding  of  it,  and  to  direct  in  its  practice,  1 
Cor.  ii.  4,  5.  ‘  And  my  speech,  and  my  preaching  was  not  with 
enticing  words  of  man’s  wisdom,  but  in  demonstration  of  the 
Spirit,  and  of  power;  that  your  faith  should  not  stand  in  the 
wisdom  of  men,  but  in  the  power  of  God.’  Flesh  and  blood 
will  not  reveal  it  unto  us,  but  we  must  be  taught  of  God  to  ap¬ 
prehend  it,  John  i.  12,  13.  ‘But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to  them 
that  believe  on  his  name ;  which  were  born,  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God.’ 
Matth.  xvi.  16,  17.  ‘And  Simon  Peter  answered  and  said, 
Thou  art  Christ,  the  Son  of  the  living  God.  And  Jesus  an¬ 
swered  and  said  unto  him.  Blessed  art  thou  Simon  Bar-jona  ;  for 
flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Father 
which  is  in  heaven.’  Mere  unsanctified  reason  will  never  ena¬ 
ble  us  unto,  nor  guide  us  in  the  discovery  of  this  duty.  Men 
are  not  so  vain  as  to  hope  for  skill  and  understanding  in  the 
mystery  of  a  secular  art  or  trade,  without  the  diligent  use  of 
those  means  whereby  it  may  be  attained  ;  and  shall  we  suppose 
that  we  may  be  furnished  with  spiritual  skill  and  wisdom  in 
this  sacred  mystery,  without  diligence  in  the  use  of  the  means 
appointed  of  God  for  the  attaining  of  it?  The  principal  of 
them  is  fervent  prayer.  Pray  then  with  Moses,  that  God  would 
‘  shew  you  this  his  glory ;’  pray  with  the  Apostle,  that  ‘  the  eyes 
of  your  understandings  may  be  enlightened  to  behold  it;’  pray 
that  the  ‘God  of  our  Lord  Jesus  Christ,  the  Father  of  glory, 
may  give  unto  you  the  Spirit  of  wisdom  and  revelation  in  the 
knowledge  of  him.’  Fill  your  minds  with  spiritual  thoughts 
and  contrivances  about  them.  Slothful  and  lazy  souls  never 
obtain  one  view  of  this  glory ;  the  lion  in  the  way  deters  them 
from  attempting  it.  Being  carnal,  they  abhor  all  diligence  in 
the  use  of  spiritual  means,  such  as  prayer  and  meditation  on 
things  unto  them  uneasy,  unpleasing,  and  difficult.  Unto  others 
the  way  partakes  of  the  nature  of  the  end  ;  the  means  of  obtain- 


401  THE  GLORY  OF  THE  PERSON  OF  CHRIST, 

ing  a  view  of  the  glory  of  Christ  are  of  the  same  kind,  of  the 
same  pleasantness,  with  that  view  itself,  in  their  proportion. 

3.  Learn  the  use  hereof  from  the  actings  of  contrary  vicious 
habits.  When  the  minds  of  men  are  vehemently  fixed  on  the 
pursuit  of  their  lusts,  they  will  be  continually  ruminating  on 
the  objects  of  them,  and  have  a  thousand  contrivances  about 
them,  until  their  ‘eyes  become  full  of  an  adulteress,  and  they 
cannot  cease  from  sinning,’  as  the  Apostle  speaks.  The  objects 
of  their  lusts  have  framed  and  raised  an  image  of  themselves  in 
their  minds,  and  transformed  them  into  their  own  likeness.  Is 
this  the  way  of  them  that  go  down  to  the  chambers  of  death? 
do  they  thus  frame  their  souls,  and  make  them  meet  for  destruc¬ 
tion,  until  their  words,  gestures,  actions,  proclaim  the  frame  of 
their  minds  unto  all  that  look  upon  them?  and  shall  we  be 
slothful  and  negligent  in  the  contemplation  of  that  glory  which 
transforms  our  minds  into  its  own  likeness,  so  as  that  the  eyes 
of  our  understandings  shall  be  continually  filled  with  it,  until 
we  see  him  and  behold  him  continually,  so  as  never  to  cease 
from  the  holy  acts  of  delight  in  him,  and  love  unto  him  ? 

4.  Would  we  then  behold  the  glory  of  God,  as  he  manifested! 
it  in  and  by  the  holy  properties  of  his  nature,  with  their  blessed 
operations  and  effects,  without  which  we  have  nothing  of  the 
power  of  religion  in  us,  whatever  we  pretend  ?  this  alone  is 
the  way  of  it.  Go  to  the  whole  creation  and  all  things  con¬ 
tained  in  it ;  they  can  say  no  more,  but  we  have  heard  the  fame 
and  report  of  these  things,  and  what  we  have  heard  we  declare; 
but  it  is  bht  a  little  portion  of  them  that  we  are  acquainted 
withal.  ‘  The  heavens  indeed  declare  the  glory  of  God,  and  the 
firmament  sheweth  his  handy-work.  The  invisible  things  of 
God  are  understood  by  the  things  that  are  made,  even  his  eter¬ 
nal  power  and  Godhead.’  But  comparatively,  it  is  but  little  that 
we  can  hence  learn  of  these  things,  as  unto  what  we  may  be¬ 
hold  of  them  in  Christ  Jesus.  How  blind  herein  was  the  best 
philosopher  in  comparison  of  the  meanest  of  the  Apostles,  yea, 
of  him  who  is  least  in  the  kingdom  of  heaven  ? 

But  herein  it  is  required,  that  we  rest  not  in  the  notions  of 
this  truth,  and  a  bare  assent  unto  the  doctrine  of  it.  The  affect¬ 
ing  power  of  it  upon  our  hearts,  is  that  which  we  should  aim 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  405 


at.  Wherein  doth  the  blessedness  of  the  saints  above  consist  ? 
is  it  not  herein,  that  they  behold  and  see  the  glory  of  God  in 
Christ  ?  And  what  is  the  effect  of  it  upon  those  blessed  souls  ? 
doth  it  not  change  them  into  the  same  image,  or  make  them 
like  unto  Christ?  doth  it  not  fill  and  satiate  them  with  joy,  rest, 
delight,  complacency,  and  ineffable  satisfaction?  Do  we  ex¬ 
pect,  do  we  desire  the  same  state  of  blessedness  ?  It  is  our  pre¬ 
sent  view  of  the  glory  of  Christ  which  is  our  imitation  there¬ 
unto,  if  we  are  exercised  in  it,  until  we  have  an  experience  of 
its  transforming  power  in  our  souls. 

These  things  are,  it  may  be,  of  little  use  unto  some.  iSuch 
as  are  babes  in  spiritual  knowledge  and  understanding,  either 
because  they  are  carnal,  1  Cor.  iii.  1,  2.  or  slothful  in  hearing, 
Heb.  v.  11 — 14.  are  not  capable  of  these  divine  mysteries.  And 
therefore  the  Apostle  did  in  an  especial  manner  declare  this  wis¬ 
dom  of  God  in  a  mystery  unto  them  that  were  perfect,  1  Cor. 
ii.  6,  7.  ;  that  is,  who  were  more  grown  in  ‘spiritual  know¬ 
ledge,  and  had  their  senses  exercised  to  discern  good  and  evil,’ 
It  is  unto  them  who  are  exercised  in  the  contemplation  of  in¬ 
visible  things,  who  delight  to  walk  in  the  more  retired  paths  of 
faith  and  love,  to  whom  they  are  precious. 

Some  few  inferences  from  the  whole  of  what  hath  been  de¬ 
clared  shall  put  a  close  to  this  part  of  our  discourse. 

1.  The  holy  properties  of  the  divine  nature  are  not  only  re¬ 
presented  unto  our  faith  in  Christ  as  unto  their  own  essential 
glory,  but  as  they  are  in  the  exercise  of  their  powers  for  the 
salvation  of  the  church.  In  him  do  we  behold  the  wisdom, 
goodness,  love,  grace,  mercy,  and  power  of  God  acting  them¬ 
selves  in  the  contrivance,  constitution,  and  efficacious  accom¬ 
plishment  of  the  great  work  of  our  redemption  and  salvation. 
This  gives,  as  unto  us,  an  unutterable  lustre  unto  the  native 
amiableness  of  the  divine  excellencies.  The  wisdom  and  love 
of  God  are  in  themselves  infinitely  glorious,  infinitely  amiable; 
nothing  can  be  added  unto  them,  there  can  be  no  increase  of 
their  essential  glory.  Howbeit,  as  they  are  eternally  resident  in 
the  divine  nature,  and  absolutely  the  same  with  it,  we  cannot 
so  comprehend  them,  as  to  have  an  endearing  satiating  view  of 
their  glory ;  but  as  they  are  exerted  in  the  work  of  the  redemp- 


406 


THE  GLORY  OP  THE  PERSON  OF  CHRIST, 


tion  and  salvation  of  the  church,  as  they  are  expressed,  com¬ 
municating:  their  blessed  effects  unto  the  souls  of  them  that  do 
believe,  which  is  done  only  in  Christ ;  so  the  beams  of  their 
glory  shine  unto  us  with  unspeakable  refreshment  and  joy,  2 
Cor.  iv.  6.  ‘  For  God  who  commanded  the  light  to  shine  out  of 
darkness,  hath  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesus  Christ.’ 
Hence  the  Apostle  on  the  consideration  of  the  actings  of  the 
holy  properties  of  God  in  this  blessed  work,  falls  into  that  con¬ 
templation  :  1 0  the  depth  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God  !  How  unsearchable  are  his  judgments,  and 
his  ways  past  finding  out !  For  who  hath  known  the  mind  of 
the  Lord,  or  who  hath  been  his  counsellor?  Or  who  hath  first 
given  to  him,  and  it  shall  be  recompensed  unto  him  again? 
For  of  him,  and  through  him,  and  to  him  are  all  things  ;  to 
whom  be  glory  for  ever.  Amen,’  Rom.  xi.  33 — 36. 

2.  ‘In  and  through  Christ  we  do  believe  in  God,’  1  Pet.  i.  21. 
This  is  the  life  of  our  souls.  God  himself  in  the  infinite  per¬ 
fections  of  his  divine  nature,  is  the  ultimate  object  of  our  faith, 
but  he  is  not  here  the  immediate  object  of  it,  but  the  divine 
way  and  means  of  the  manifestation  of  himself  and  them  unto 
us,  are  so.  1  Through  Christ  we  believe  in  God.’  By  our  be¬ 
lief  in  him,  we  come  to  place  our  faith  ultimately  in  God  him¬ 
self;  and  this  we  can  no  otherwise  do,  but  by  beholding  the 
glory  of  God  in  him,  as  hath  been  declared. 

3.  This  is  the  only  way  whereby  we  may  attain  the  saving, 
sanctifying  knowledge  of  God ;  without  this,  every  beam  of 
divine  light  that  shines  on  us,  or  gleams  from  without,  (as  the 
light  shineth  into  darkness,  when  the  darkness  comprehendeth 
it  not,  John  i.  5.) ;  every  spark  that  ariseth  from  the  remainders 
of  the  light  of  nature  within,  do  rather  amaze  the  minds  of  men, 
than  lead  them  into  the  saving  knowledge  of  God.  So  a  glance 
of  light  in  a  dark  night,  giving  a  transient  view  of  various  ob¬ 
jects,  and  passing  away,  doth  rather  amaze  than  direct  a  tra¬ 
veller,  and  leave  him  more  exposed  unto  wandering  than  be¬ 
fore.  Such  were  all  those  notions  of  the  divine  Being  and  its 
excellencies,  which  those  who  boasted  themselves  to  be  wise 
among  the  Heathen  embraced  and  improved.  They  did  but 


AS  THE  REPRESENTATIVE  OF  GOD  UNTO  THE  CHURCH.  407 


fluctuate  in  their  minds,  they  did  not  transform  them  into  the 
image  and  likeness  of  God,  as  the  saving  knowledge  of  him 
doth,  Col.  iii.  10.  ‘  And  have  put  on  the  new  man,  which  is 
renewed  in  knowledge,  after  the  image  of  him  that  created 
him.’ 

So  the  Apostle  expresseth  this  truth  ;  ‘  Where  is  the  wife  ? 
where  is  the  scribe  ?  where  is  the  disputer  of  this  world  ?  hath 
not  God  made  foolish  the  wisdom  of  this  world  ?  For  after 
that,  in  the  wisdom  of  God,  the  world  by  wisdom  knew  not 
God,  it  pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe.  For  the  Jews  require  a  sign,  and  the 
Greeks  seek  after  wisdom  ;  but  we  preach  Christ  crucified, 
unto  the  Jews  a  stumbling-block,  and  unto  the  Greeks  foolish¬ 
ness  ;  but  unto  them  which  are  called,  both  Jews  and  Greeks, 
Christ  the  power  of  God,  and  the  wisdom  of  God,’  1  Cor.  i.  20 
—24. 

After  it  was  evident  unto  all,  that  the  world,  the  wise, 
the  studious,  the  contemplative  part  of  it,  in  the  wisdom  of 
God,  disposing  them  into  that  condition,  wherein  they  were 
left  unto  themselves,  in  their  own  wisdom,  their  natural  light 
and  reason,  did  not,  could  not  come  to  the  saving  knowledge 
of  God,  but  were  puffed  up  into  a  contempt  of  the  only  way 
of  the  revelation  of  himself,  as  weakness  and  folly;  it  pleased 
God  then  to  manifest  all  their  wisdom  to  be  folly  ;  and  to  es¬ 
tablish  the  only  means  of  the  knowledge  of  himself  in  Christ 
Jesus. 


408 


THE  GLORY  OF  CHRIST,  IN  THE 


CHAP.  III. 

THE  GLORY  OF  CHRIST,  IN  THE  MYSTERIOUS  CONSTITUTION 

OF  HIS  PERSON. 

The  second  thing  wherein  we  may  behold  the  glory  of  Christ 
given  him  of  his  Father,  is  in  the  mysterious  constitution  of 
his  person,  as  lie  is  God  and  man  in  one  and  the  same  per¬ 
son.  There  are  in  him,  in  his  one  single  individual  person, 
two  distinct  natures  ;  the  one  eternal,  infinite,  immense,  al¬ 
mighty,  the  form  and  essence  of  God  ;  the  other  having  a  be¬ 
ginning  in  time,  finite,  limited,  confined  unto  a  certain  place, 
which  is  our  nature,  which  he  took  on  him  when  he  was 
made  flesh,  and  dwelt  among  us.  The  declaration  of  the  na¬ 
ture  of  this  glory,  is  a  part  of  my  Discourse  of  the  Person  of 
Christ,  whereunto  I  refer  the  reader.  My  present  design  is 
of  another  nature. 

This  is  that  glory  whose  beams  are  so  illustrious,  as  that  the 
blind  world  cannot  bear  the  light  and  beauty  of  them.  Mul¬ 
titudes  begin  openly  to  deny  this  incarnation  of  the  Son  of  God, 
this  personal  union  of  God  and  man  in  their  distinct  natures  ; 
they  deny  that  there  is  either  glory  or  truth  in  it ;  and  it  will 
ere  Ion*?  appear,  (it  begins  already  to  evidence  itself,)  what 
greater  multitudes  there  are,  who  yet  do  not,  who  yet  dare  not, 
openly  reject  the  doctrine  of  it,  who  in  truth  believe  it  not,  nor 
see  any  glory  in  it.  Howbeit,  this  glory  is  the  glory  of  our  re¬ 
ligion,  the  glory  of  the  church,  the  sole  rock  whereon  it  is  built, 
the  only  spring  of  present  grace  and  future  glory. 

This  is  that  glory  which  the  angels  themselves  desire  to  be¬ 
hold,  the  mystery  whereof  they  bow  to  look  into,  1  Pet.  i.  12. 
So  was  their  desire  represented  by  the  cherubims  in  the  most 
holy  place  of  the  tabernacle  ;  for  they  were  a  shadow  of  the 
ministry  of  angels  in  the  church.  The  ark  and  mercy-seat 
were  a  type  of  Christ  in  the  discharge  of  his  office  ;  and  these 
cherubims  were  made  standing  over  them,  as  being  in  heaven 
above  ;  but  earnestly  looking  down  upon  them  in  a  posture  of 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON.  409 


reference  and  adoration.  So  they  did  of  old,  and  in  their  pre¬ 
sent  contemplation  of  it,  consists  no  small  part  of  their  eternal 
blessedness. 

Hereon  depends  the  rain  of  Satan  and  his  kingdom.  His  sin, 
so  far  as  we  can  conceive,  consisted  of  two  parts.  (1.)  His 
pride  against  the  person  of  the  Son  of  God,  by  whom  he  was 
created.  ‘  For  by  him  were  all  things  created  that  are  (or 
were  when  first  created)  in  heaven,  whether  they  be  thrones  or 
dominions,  or  principalities,  or  powers,’  Col.  i.  16.  Against 
him  he  lifted  up  himself,  which  was  the  beginning  of  his  trans¬ 
gression.  (2.)  Envy  against  mankind  made  in  the  image  of  God, 
of  the  Son  of  God  the  first-born.  This  completed  his  sin  ;  no¬ 
thing  was  now  left  whereon  to  act  his  pride  and  malice.  Unto 
his  eternal  confusion  and  ruin,  God  in  infinite  wisdom,  unites 
both  the  natures  he  had  sinned  against,  in  the  one  person  of 
the  Son,  who  was  the  first  object  of  his  pride  and  malice. 
Hereby  his  destruction  is  attended  with  everlasting  shame  in 
the  discovery  of  his  folly,  wherein  he  *would  have  contended 
with  infinite  wisdom,  as  well  as  misery,  by  the  powers  of  the 
two  natures  united  in  one  person. 

Here  lies  the  foundation  of  the  church.  The  foundation  of 
the  whole  old  creation  was  laid  in  an  act  of  absolute  sovereign 
power.-  Hereby  God  hanged  the  earth  upon  nothing.  But  the 
foundation  of  the  church  is  on  this  mysterious  immoveable 
rock,  1  Thou  art  Christ,  the  Son  of  the  living  God  ;’  on  the 
most  intimate  conjunction  of  the  two  natures,  the  divine  and 
human,  in  themselves  infinitely  distant,  in  the  same  person. 

We  may  name  one  place  wherein  it  is  gloriously  represented 
unto  us,  Isa.  ix.  6.  1  For  unto  us  a  child  is  born,  unto  us  a  Son 
is  given,  and  the  government  shall  be  upon  his  shoulder  :  and 
his  name  shall  be  called  Wonderful,  Counsellor, the  mighty  God, 
the  everlasting  Father,  the  Prince  of  Peace.’  Here  must  the 
whole  church  fall  down  and  worship  the  author  of  this  won¬ 
derful  contrivance,  and  captivating  their  understandings  unto 
the  obedience  of  faith,  humbly  adore  what  they  cannot  compre¬ 
hend.  This  was  obscurely  represented  unto  the  church  of  old 
Exod.  iii.  2 — 6.  ‘  And  the  angel  of  the  Lord  appeared  unto 
him  in  a  flame  of  fire  out  of  the  midst  of  a  bush  :  and  he  look- 

52 


410 


THE  GLORY  OF  CHRIST,  IN  THE 

ed,  nnd  behold,  the  bush  burned  with  fire,  and  the  bush  was 
not  consumed.  And  Moses  said,  I  will  now  turn  aside,  and  see 
this  great  sight,  why  the  bush  is  not  burnt.  And  when  the 
Lord  saw  that  he  turned  aside  to  see,  God  called  unto  him,  out 
of  the  midst  of  the  bush,  and  said,  Moses,  Moses.  And  he 
said,  Here  am  1.  And  he  said,  Draw  not  nigh  hither  :  put  off 
thy  shoes  from  off  thy  feet,  for  the  place  whereon  thou  standest 
is  holy  ground.  Moreover  he  said,  I  am  the  God  of  thy  fa¬ 
thers,’  &c. 

This  fire  was  a  type  or  declaration  of  the  presence  of  God 
in  the  person  of  the  Son.  For  with  respect  unto  the  Father  he 
is  called  an  Angel,  the  Angel  of  the  covenant ;  but  absolutely 
in  himself,  he  was  Jehovah,  the  God  of  Abraham,  &c.  And  of 
his  presence  the  fire  was  a  proper  representation  ;  for  in  his  na¬ 
ture  he  is  as  a  consuming  fire  ;  and  his  present  work  was  the 
delivery  of  the  church  out  of  a  fiery  trial.  This  fire  placed  it¬ 
self  in  a  bush,  where  it  burned,  but  the  bush  was  not  consumed.  . 
And  although  the  continuance  of  the  fire  in  the  bush  was  but 
for  a  short  season,  a  present  appearance  ;  yet  thence  was  God 
said  to  dwell  in  the  bush  ;  c  The  good  will  of  him  that  dwelt 
in  the  bush,’  Dent,  xxxiii.  16.  And  this  is  so  spoken,  because 
the  being  of  the  fire  in  the  bush  fora  season,  was  a  type  of  him 
in  whom  the  fulness  of  the  Godhead  dwelt  bodily,  and  that  for 
ever,  Col.  ii.  9.  ;  of  him  who  was  made  flesh,  and  dwelt  among 
us,  John  i.  14.  The  eternal  fire  of  the  divine  nature  dwells  in 
the  bush  of  our  frail  nature,  yet  is  not  consumed  thereby.  God 
thus  dwells  in  this  bush,  with  all  his  good-will  towards  sin¬ 
ners. 

Moses  looked  on  this  sight  as  a  marvellous  and  wondrous 
thing.  And  if  it  were  so  in  the  type,  what  is  it  in  the  truth, 
substance,  and  reality  of  it  ?  And  by  direction  given  unto  him, 
to  put  off  his  shoes,  we  are  taught  to  cast  away  all  fleshly  ima¬ 
ginations,  and  carnal  affections,  that  by  pure  acts  of  faith,  we 
may  behold  this  glory,  the  glory  of  the  only-begotten  of  the  Fa¬ 
ther. 

I  design  not  here  to  insist  on  the  explication,  or  confirmation 
of  this  glorious  truth,  concerning  the  constitution  of  the  person 
of  Christ  in  and  by  his  incarnation.  What  I  can  comprehend, 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON.  411 


what  I  do  believe  concerning  it,  1  have  fully  declared  in  a  large 
peculiar  Treatise.  Here  I  take  the  truth  itself  as  known,  or  as 
it  may  be  thence  learned.  My  present  business  is  only  to  stir 
up  the  minds  of  believers  unto  a  due  contemplation  of  the  glory 
of  Christ  in  the  sacred  mysterious  constitution  of  his  person,  as 
God  and  man  in  one.  So  much  as  we  abide  herein,  so  much 
do  ‘  we  live  by  the  faith  of  the  Son  of  God and  God  can  by  a 
spirit  of  wisdom  and  revelation  open  the  eyes  of  our  under¬ 
standings,  that  we  may  behold  this  glory  unto  our  ineffable 
consolation  and  joy.  And  unto  the  diligent  discharge  of  our 
duty  herein,  I  shall  offer  the  ensuing  directions  : 

L.  Let  us  get  it  fixed  on  our  souls,  and  in  our  minds,  that 
this  glory  of  Christ,  in  the  divine  constitution  of  his  person,  is 
the  best,  the  most  noble,  useful,  beneficial  object,  that  we  can 
be  conversant  about  in  our  thoughts,  or  cleave  unto  in  our  af¬ 
fections.  What  are  all  other  things  in  comparison  of  the  know¬ 
ledge  of  Christ  ?  in  the  judgment  of  the  great  Apostle,  they  are 
but  loss  and  dung,  Phil.  iii.  8,  9,  10.  So  they  were  to  him, 
and  if  they  are  not  so  to  us,  we  are  carnal.  What  is  the  world, 
and  what  are  the  things  thereof  which  most  men  spend  their 
thoughts  about,  and  fix  their  affections  on?  The  Psalmist 
gives  his  judgment  about  them  in  comparison  of  a  view  of  this 
glory  of  Christ,  Psal.  iv.  6.  ‘Many  say,  Who  will  shew  us  any 
good  ?  who  will  give  and  help  us  to  attain  so  much  in  and  of 
this  world,  as  will  give  rest  and  satisfaction  unto  our  minds?’ 
That  is  the  good  inquired  after.  But,  saith  he,  ‘  Lord,  lift  up 
the  light  of  thy  countenance  upon  us.’  The  light  of  the  glory 
of  God  in  the  face  of  Christ  Jesus,  is  that  satisfactory  good 
alone,  which  I  desire  and  seek  after. 

The  Scripture  reproacheth  the  vanity  and  folly  of  the  minds 
of  men,  in  that  ‘they  spend  their  money  for  that  which  is  not 
bread,  and  their  labour  for  that  which  profiteth  not.’  They  en¬ 
gage  the  vigour  of  their  spirits  about  perishing  things,  when 
they  have  durable  substance  and  riches  proposed  unto  them. 
How  do  men  for  the  most  part  exercise  their  minds  ?  what  are 
they  conversant  about  in  their  thoughts  ? 

Some  by  them  ‘  make  provision  for  the  flesh,  to  fulfil  it  in  the 
lusts  thereof,’  as  Rom.  xiii.  14.  They  search  about  continually 


412  THE  GLORY  OF  CHRIST,  IN  THE 

in  their  thoughts  for  objects  suited  unto  their  lusts  and  carnal 
affections,  coining,  framing,  and  stamping  of  them  in  their  ima¬ 
ginations.  They  fix  their  eyes  with  delight  on  toads  and  ser¬ 
pents,  with  all  noisome  filthy  objects  ;  refusing  in  the  mean  time, 
to  behold  the  beauty  and  glory  of  the  light  of  the  sun.  So 
is  it  with  all  that  spend  their  thoughts  about  the  objects  of  their 
sinful  pleasures,  refusing  to  look  up  after  one  view  of  this  glo¬ 
ry  of  Christ. 

Some  keep  their  thoughts  in  continual  exercise  about  the 
things  of  this  world,  as  unto  the  advantages  and  emoluments 
which  they  expect  from  them.  Hereby  are  they  transformed 
into  the  image  of  the  world,  becoming  earthly,  carnal,  and  vain. 
Is  it  because  there  is  4  no  God  in  Israel,  that  these  applications 
are  made  unto  the  idol  of  Ekron  ?  That  there  is  no  glory,  no  de¬ 
sirableness  in  Christ  for  men  to  inquire  after,  and  fix  their 
minds  upon  ?  Oh  the  blindness,  the  darkness,  the  folly  of  poor 
sinners  !  Whom  do  they  despise,  and  for  what  ? 

Some  of  more  refined  parts  and  notional  minds,  do  arise  unto 
a  sedulous  meditation  on  the  works  of  creation  and  providence. 
Hence  many  excellent  discourses  on  that  subject,  adorned  with 
eloquence,  are  published  among  us.  And  a  work  this  is  wor¬ 
thy  of  our  nature,  and  suited  unto  our  rational  capacities  ;  yea, 
the  first  end  of  our  natural  endowment  with  them.  But  in  all 
these  things,  there  is  no  glory  in  comparison  of  what  is  pro¬ 
posed  unto  us  in  the  mysterious  constitution  of  the  person  of 
Christ.  The  sun  hath  no  glory,  the  moon  and  stars  no  beauty, 
the  order  and  influence  of  the  heavenly  bodies,  have  no  excel¬ 
lency  in  comparison  of  it. 

This  is  that  which  the  Psalmist  designs  to  declare,  Psal.  viii. 
1.  ‘  O  Lord  our  Lord,  how  excellent  is  thy  name  in  all  the 

earth  !  who  hast  set  thy  glory  above  the  heavens,  ver.  3. 
When  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon 
and  the  stars  which  thou  hast  ordained  ;  ver.  4.  What  is  man, 
that  thou  art  mindful  of  him?  and  the  son  of  man,  that  thou 
visitest  him?  ver.  5.  For  thou  hast  made  him  a  little  lower 
than  the  angels,  and  hast  crowned  him  with  glory  and  honour, 
ver.  6.  Thou  madest  him  to  have  dominion  over  the  works  of 
jthy  hands  ;  thou  hast  put  all  things  under  his  feet.’ 


MYSTERIOUS  CONSTITUTION  OP  HIS  PERSON.  413 


He  is  engaged  in  a  contemplation  of  the  glory  of  God  in  his 
works;  and  he  concludes,  that  the  fabric  of  heaven,  with  the 
moon  and  stars  therein,  (for  it  was  his  meditation  by  night,  when 
he  beheld  them,)  was  exceeding  glorious,  and  greatly  to  be  ad¬ 
mired.  This  casts  his  thoughts  on  the  poor,  weak,  infirm  na¬ 
ture  of  man,  which  seems  as  nothing  in  comparison  of  those 
glories  above  ;  but  immediately  hereon  falls  into  an  admiration 
of  the  wisdom,  goodness,  and  love  of  God.  exalting  that  nature 
incomparably  above  all  the  works  of  creation,  in  the  person  of 
Jesus  Christ,  as  the  Apostle  expounds  this  place,  Heb.  ii.  5,  6. 

‘  For  unto  the  angels  hath  he  not  put  in  subjection  the  world 
to  come,  whereof  we  speak.’  But  one  in  a  certain  place  testi¬ 
fied,  saying,  What  is  man  that  thou  art  mindful  of  him  ?  or  the 
son  of  man  that  thou  visitest  him  !  This  therefore  is  the  high¬ 
est,  the  best,  the  most  useful  object  of  our  thoughts  and  affec¬ 
tions.  He  who  hath  had  a  real  view  of  this  glory,  though  he 
know  himself  to  be  a  poor,  sinful,  dying  worm  of  the  earth,  yet 
would  he  not  be  an  angel  in  heaven,  if  thereby  he  should  lose 
the  sight  of  it ;  for  this  is  the  centre  wherein  all  the  lines  of  the 
manifestation  of  the  divine  glory  do  meet  and  rest. 

Look  unto  the  things  of  this  world,  wives,  children,  posses¬ 
sions,  estates,  power,  friends,  and  honour;  how  amiable  are 
they  !  how  desirable  unto  the  thoughts  of  the  most  of  men  ! 
But  he  who  hath  obtained  a  view  of  the  glory  of  Christ,  will 
in  the  midst  of  them  all  say,  ‘  Whom  have  I  in  heaven  but  thee  ? 
and  there  is  none  on  earth  that  I  desire  besides  thee,’  Psal.  lxxiii. 
25.  {  For  who  in  the  heavens  can  be  compared  unto  the  Lord? 
who  among  the  sons  of  the  mighty  can  be  likened  unto  the 
Lord?’  Psal.  lxxxix.  6. 

He  himself  out  of  his  infinite  love  and  ineffable  condescen¬ 
sion,  upon  the  sight  and  view  of  his  church,  and  his  own  graces 
in  her,  wherewith  she  is  adorned,  doth  say;  ‘  Thou  hast  ravish¬ 
ed  my  heart,  my  sister,  my  spouse  ;  thou  hast  ravished  my  heart 
with  one  of  thine  eyes,  with  one  chain  of  thy  neck,’  Cant.  iv.  9. 
How  much  more  ought  a  believing  soul,  upon  a  view  of  the  glory 
of  Christ,  in  whom  it  pleased  the  Father  that  all  fulness  should 
dwell,  to  say,  Thou  hast  ravished  my  heart,  taken  it  away  from 
me,  £  O  thou  whom  my  soul  loveth  ;’  one  glance  of  thy  glorious 


414 


THE  GLORY  OP  CHRIST,  IN  THE 


beauty  upon  me,  hath  quite  overcome  me,  hath  left  no  heart 
in  me  unto  things  here  below?  If  it  be  not  thus  with  us  fre- 
quently,  if  we  value  not  this  object  of  our  minds  and  affections, 
if  we  are  not  diligent  in  looking  up  to  him,  to  behold  his  glory, 
it  is  because  we  are  carnal,  and  not  in  any  good  measure  par¬ 
takers  of  the  promise,  that  1  our  eyes  shall  see  the  King  in  his 
beauty.’ 

2.  Our  second  direction  unto  the  same  end  is,  That  we  di¬ 
ligently  study  the  Scriptures,  and  the  revelations  that  are  made 
of  this  glory  of  Christ  therein.  To  behold  it,  is  not  a  work  of 
fancy  or  imagination.  It  is  not  conversing  with  an  image 
framed  by  the  art  of  men  without,  or  that  of  our  own  fancy 
within  ;  but  of  faith  exercised  on  divine  revelations.  This  di¬ 
rection  he  gives  us  himself,  John  v.  39.  ‘  Search  the  Scriptures, 
for  they  are  they  that  testify  of  me.’  The  way  whereby  this  is 
done,  is  fully  set  before  us  in  the  example  of  the  holy  prophets 
under  the  Old  Testament,  1  Pet.  i.  11 — 13.  ‘Searching  what, 
or  what  manner  of  time  the  Spirit  of  Christ  which  was  in  them 
did  signify,  when  it  testified  beforehand  the  sufferings  of  Christ, 
and  the  glory  that  should  follow.  Unto  whom  it  was  revealed, 
that  not  unto  themselves,  but  unto  us  they  did  minister  the 
things  which  are  now  reported  unto  you  by  them  that  have 
preached  the  gospel  unto  you,  with  the  Holy  Ghost  sent  down 
from  heaven  ;  which  things  the  angels  desire  to  look  into. 
Wherefore  gird  up  the  loins  of  your  mind,  be  sober,  and  hope 
to  the  end,  for  the  grace  that  is  to  be  brought  unto  you  at  the 
revelation  of  Jesus  Christ.’ 

This  principle  is  always  to  be  retained  in  our  minds  in  read¬ 
ing  of  the  Scriptures;  namely,  that  the  revelation  and  doctrine 
of  the  person  of  Christ  and  his  office,  is  the  foundation  whereon 
all  other  instructions  of  the  prophets  and  Apostles  for  the  edi¬ 
fication  of  the  church  are  built,  and  whereinto  they  are  resolv¬ 
ed,  as  is  declared,  Eph.  ii.  20 — 22.  ‘  And  as  built  upon  the  foun¬ 
dation  of  the  Apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner-stone ;  in  whom  all  the  building  fitly  framed 
together,  groweth  into  an  holy  temple  in  the  Lord ;  in  whom 
you  also  are  budded  together,  for  an  habitation  of  God  through 
the  Spirit.’  So  our  Lord  Jesus  Christ  himself  at  large  makes 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON.  415 


it  manifest,  Luke  xxiv.  26,  27.  1  Ought  not  Christ  to  have  suf¬ 
fered  these  things,  and  to  enter  into  his  glory  ?  And  beginning 
at  Moses,  and  all  the  prophets,  he  expounded  unto  them  in  all 
the  Scriptures  the  things  concerning  himself,  ver.  45.  Then 
opened  he  their  understanding,  that  they  might  understand  the 
Scriptures,  ver.  46.  And  said  unto  them,  Thus  it  is  written, 
and  thus  it  behoved  Christ  to  suffer,  and  to  rise  from  the  dead 
the  third  day.’  Lay  aside  the  consideration  hereof,  and  the 
Scriptures  are  no  such  thing  as  they  pretend  unto  ;  namely,  a 
revelation  of  the  glory  of  God  in  the  salvation  of  the  church  ; 
nor  are  those  of  the  Old  Testament  so  at  this  day  unto  the 
Jews,  who  own  not  this  principle,  2  Cor.  iii.  13 — 16.  ‘  And  not 
as  Moses,  which  put  a  vail  over  his  face,  that  the  children  of 
Israel  could  not  steadfastly  look  to  the  end  of  that  which  is 
abolished.  But  their  minds  were  blinded  ;  for  until  this  day 
remaineth  the  same  vail  untaken  away,  in  the  reading  of  the 
Old  Testament ;  which  vail  is  done  away  in  Christ.  But  even 
unto  this  day,  when  Moses  is  read,  the  vail  is  upon  their  heart. 
Nevertheless,  when  it  shall  turn  to  the  Lord,  the  vail  shall  be 
taken  away.’  There  are,  therefore,  such  revelations  of  the  per¬ 
son  and  glory  of  Christ  treasured  up  in  the  Scripture,  from  the 
beginning  unto  the  end  of  it,  as  may  exercise  the  faith  and  con¬ 
templation  of  believers  in  this  world  ;  and  shall  never,  during 
this  life,  be  fully  discovered  or  understood  ;  and  in  the  divine 
meditations  of  these  revelations,  doth  much  of  the  life  of  faith 
consist. 

There  are  three  ways  whereby  the  glory  of  Christ  is  repre¬ 
sented  unto  us  in  the  Scripture.  First,  By  direct  descriptions 
of  his  glorious  person  and  incarnation.  See  among  other 
places,  Gen.  iii.  15.  Psal.  ii.  7 — 9.  Psal.  xlv.  2 — 6.  Psal.  xlviii. 
17,  18.  Psal.  cx.  Isa.  vi.  1 — 4.  chap.  ix.  6.  Zech.  ii.  8.  John 
i.  ] — 3.  Phil.  ii.  6 — 8.  Heb.  i.  1 — 3.  chap.  ii.  14 — 16.  Rev. 
i.  17,  18.  Secondly,  by  prophecies,  promises,  and  express  in¬ 
structions  concerning  him,  all  leading  unto  the  contemplation 
of  his  glory,  which  are  innumerable.  Thirdly,  By  the  sacred 
institutions  of  divine  worship  under  the  Old  Testament;  for 
the  end  of  them  all  was  to  represent  unto  the  church  the  glory 


416 


THE  GLORY  OF  CHRIST,  IN  THE 

of  Christ  in  the  discharge  of  his  office,  as  we  shall  see  after¬ 
wards. 

We  may  take  notice  of  an  instance  in  one  kind  under  the 
Old  Testament,  and  of  one  and  another  under  the  New. 

His  personal  appearances  under  the  Old  Testament  carried 
in  them  a  demonstration  of  his  glory  ;  such  was  that  in  the 
vision  which  Isaiah  had,  ‘  when  he  saw  his  glory,  and  spake  of 
him,’  chap.  vi.  1,  2.  £  I  saw  the  Lord  sitting  upon  a  throne,  high 
and  lifted  up,  and  his  train  filled  the  temple.  Above  it  stood 
the  seraphims,’  6c c.  It  was  a  representation  of  the  glory  of  the 
divine  presence  of  Christ  filling  his  human  nature,  the  temple 
of  his  body,  with  a  train  of  all  his  glorious  graces.  And  if 
this  typical  representation  of  it  was  so  glorious,  as  that  the 
seraphims  were  not  able  steadfastly  to  behold  it,  but  covered 
their  faces  upon  its  appearance,  ver.  2.  how  exceedingly  glori¬ 
ous  is  it  in  itself,  as  it  is  openly  revealed  in  the  gospel  ? 

Of  the  same  nature  are  the  immediate  testimones  given  unto 
him  from  heaven  in  the  New  Testament;  so  the  Apostle  tells 
us,  c  he  received  from  God  the  Father,  honour  and  glory,  when 
there  came  such  a  voice  unto  him  from  the  excellent  glory, 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased,’  2  Pet.  i. 
17.  The  Apostle  intends  the  time  of  his  transfiguration  in  the 
mount,  for  so  he  adds,  ver.  IS.  1  And  this  voice  which  came 
from  heaven  we  heard,  who  were  with  him  in  the  holy  mount.’ 
Howbeit,  at  sundry  other  times  he  had  the  same  testimony,  or 
to  the  same  purpose,  from  God  even  the  Father  in  heaven. 
Herein  God  gave  him  honour  and  glory,  which  all  those  that 
believe  in  him  should  behold  and  admire;  not  only  those  who 
heard  this  testimony  with  their  bodily  ears,  but  all  unto  whom 
it  is  testified  in  the  Scripture,  are  obliged  to  look  after,  and  con¬ 
template  on  the  glory  of  Christ,  as  thus  revealed  and  proposed. 
From  the  throne  of  his  excellency  by  audible  voices,  by  visible 
signs,  by  the  opening  of  the  heavens  above,  by  the  descent  of 
the  Holy  Spirit  upon  him,  God  testified  unto  him  as  his  eter¬ 
nal  Son,  and  gave  him  therein  honour  and  glory.  The 
thoughts  of  this  divine  testimony,  and  the  glory  of  Christ 
therein,  hath  often  filled  the  hearts  of  some  with  joy  and  de¬ 
light. 


MYSTERIOUS  CONSTITUTION  OF  IIIS  PERSON.  417 


This,  therefore,  ill  reading  and  studying  the  holy  Scripture, 
we  ought  with  all  diligence  to  search  and  attend  unto,  as  did 
the  prophets  of  old.  2  Tim.  iii.  15.  if  we  intend  by  them  to  be 
made  wise  unto  salvation. 

We  should  herein  be  as  the  merchant-man  that  seeks  for 
pearls  ;  he  seeks  for  all  sorts  of  them,  but  when  he  hath  found 
one  of  great  price,  he  parts  with  all  to  make  it  his  own,  Matth. 
xiii.  45,  46.  The  Scripture  is  the  field,  the  place,  the  mine 
where  we  search  and  dig  for  pearls  ;  Prov.  ii.  1 — 5.  1  My  son, 
if  thou  wilt  receive  my  words,  and  hide  my  commandments 
with  thee  ;  so  that  thou  incline  thine  ear  unto  wisdom,  and  ap¬ 
ply  thine  heart  to  understanding  ;  yea,  if  thou  criest  after  know¬ 
ledge,  and  liftest  up  thy  voice  for  understanding ;  if  thou  seek- 
est  her  as  silver,  and  searchest  for  her,  as  for  hid  treasures  ; 
then  shalt  thou  understand  the  fear  of  the  Lord  ;  and  find  the 
knowledge  of  God.’  Every  sacred  truth  that  is  made  effectual 
*  unto  the  good  of  our  souls,  is  a  pearl,  whereby  we  are  enrich¬ 
ed  ;  but  when  we  meet  with,  when  we  fall  upon  this  pearl  of 
price,  the  glory  of  Christ,  this  is  that  which  the  soul  of  a  be¬ 
liever  cleaves  unto  with  joy. 

Then  do  we  find  food  for  our  souls  in  the  word  of  truth, 
then  do  we  taste  how  gracious  the  Lord  is  therein,  then  is  the 
Scripture  full  of  refreshment  unto  us,  as  a  spring  of  living  wa¬ 
ter,  when  we  are  taken  into  blessed  views  of  the  glory  of  Christ 
therein.  And  we  are  in  the  best  frame  of  duty,  when  the  prin¬ 
cipal  motive  in  our  minds  to  contend  earnestly  for  retaining 
the  possession  of  the  Scripture,  against  all  that  would  deprive 
us  of  it,  or  discourage  us  from  a  daily  diligent  search  into  it, 
is  this,  that  they  would  take  from  us  the  only  glass  wherein  we 
may  behold  the  glory  of  Christ.  This  is  the  glory  of  the 
Scripture,  that  it  is  the  great,  yea,  the  only  outward  meAns  of 
representing  unto  us  the  glory  of  Christ ;  and  he  is  the  Sun  in 
the  firmament  of  it,  which  only  hath  light  in  itself,  and  commu¬ 
nicates  it  unto  all  other  things  besides. 

3.  Another  direction  unto  this  same  end,  is,  that  having  attain¬ 
ed  the  light  of  the  knowledge  of  the  glory  of  Christ  from  the 
Scripture,  or  by  the  dispensation  of  the  truth  in  the  preaching 
of  the  gospel,  we  would  esteem  it  our  duty  frequently  to  meditate 

53 


418 


THE  GLORY  OF  CHRIST,  IN  THE 

thereon.  Want  hereof  is  that  fundamental  mistake  which  keeps 
many  among  us  so  low  in  their  grace,  so  regardless  of  their  pri¬ 
vileges.  They  hear  of  these  things,  they  assent  unto  their 
truth,  at  least  they  do  not  gainsay  them  ;  but  they  never  so¬ 
lemnly  meditate  upon  them.  This  they  esteem  a  work  that  is 
above  them,  or  are  ignorant  totally  of  it,  or  esteem  themselves 
not  much  concerned  in  it,  or  dislike  it  as  a  fanaticism.  For  it 
is  that  which  no  considerations  can  engage  a  carnal  mind  to  de¬ 
light  in.  The  mind  must  be  spiritual  and  holy,  freed  from 
earthly  affections  and  incumbrances,  raised  above  things  here 
below,  that  can  in  a  due  manner  meditate  on  the  glory  of  Christ. 
Therefore  are  the  most  strangers  unto  this  duty,  because  they 
will  not  be  at  the  trouble  and  charge  of  that  mortification  of 
earthly  affections,  that  extirpation  of  sensual  inclinations,  that 
retirement  from  the  occasion  of  life,  which  are  required  there¬ 
unto.  See  the  Treatise  of  spiritual  mindedness. 

It  is  to  be  feared  that  there  are  some  who  profess  religion 
with  an  appearance  of  strictness,  who  never  separate  themselves 
from  all  other  occasions  to  meditate  on  Christ  and  his  glory. 
And  yet  with  a  strange  inconsistency  of  apprehensions,  they 
will  profess  that  they  desire  nothing  more,  than  to  behold  his 
glory  in  heaven  for  ever.  But  it  is  evident,  even  in  the  light  of 
reason,  that  these  things  are  irreconcileable.  It  is  impossible 
that  he  who  never  meditates  with  delight  on  the  glory  of  Christ 
here  in  this  world,  who  labours  not  to  behold  it  by  faith  as  it  is 
revealed  in  the  Scripture,  should  ever  have  any  real  gracious 
desire  to  behold  it  in  heaven.  They  may  love  and  desire  the 
fruition  of  their  imaginations,  they  cannot  do  so  of  the  glory 
of  Christ  whereof  they  are  ignorant,  and  wherewith  they  are 
unacquainted.  It  is  therefore  to  be  lamented,  that  men  can  find 
time  for,  and  have  inclinations  to  think  and  meditate  on  other 
things,  it  may  be  earthly  and  vain  ;  but  have  neither  heart  nor 
inclinations,  nor  leisure,  to  meditate  on  this  glorious  object. 
What  is  the  faith  and  love  which  such  men  profess  ?  How  will 
they  find  themselves  deceived  in  the  issue  ? 

4.  Let  your  occasional  thoughts  of  Christ  be  many  and  mul¬ 
tiplied  every  day  :  he  is  not  far  from  us,  we  may  make  a  speedy 
address  unto  him  at  any  time  ;  so  the  Apostle  informs  us,  Rom. 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON.  419 


x.  6,  7,  8.  1  Say  not  in  thine  heart,  Who  shall  ascend  into  hea¬ 
ven  ?  (that  is,  to  bring  Christ  down  from  above)  or,  Who  shall 
descend  into  the  deep  ?  (that  is,  to  bring  up  Christ  again  from 
the  dead.)  For  the  word  is  nigh  thee,  even  in  thy  month,  and 
in  thy  heart.’  The  things  that  Christ  did,  were  done  at  a  dis¬ 
tance  from  us,  and  they  are  long  since  past.  But  saith  the 
Apostle,  the  word  of  the  gospel  wherein  these  things  are  re¬ 
vealed,  and  whereby  an  application  is  made  of  them  unto  our 
souls,  is  nigh  unto  us,  even  in  our  hearts  ;  that  is,  if  we  are  true 
believers,  and  have  mixed  the  word  with  faith  ;  and  so  it  exhi- 
biteth  Christ  and  all  the  benefits  of  his  mediation  unto  us.  If 
therefore  this  word  is  in  our  hearts,  Christ  is  nigh  unto  us.  If 
we  turn  at  any  time  into  ourseives  to  converse  with  the  word 
that  abideth  in  us,  there  we  shall  find  him  ready  to  receive  us 
into  communion  with  himself;  that  is,  in  the  light  of  the  know¬ 
ledge  of  Christ  which  we  have  by  the  word,  we  may  have  sud¬ 
den  occasional  thoughts  of  him  continually  ;  and  where  our 
minds  and  affections  are  so  filled  with  other  things,  that  we  are 
not  ready  for  converse  with  him  who  is  thus  nigh  unto  us  by 
the  word,  we  are  spiritually  indisposed. 

So  to  manifest  how  nigh  he  is  unto  us,  it  is  said  that  he 
stands  at  the  door  and  knocks,  Rev.  iii.  20.  in  the  continual 
tender  that  he  makes  of  himself  and  his  grace  unto  our  souls. 
For  he  is  always  accompanied  with  the  glorious  train  of  his 
graces,  and  if  they  are  not  received,  he  himself  is  not  so.  It  is 
to  no  purpose  to  boast  of  Christ,  if  we  have  not  an  evidence  of 
his  graces  in  our  hearts  and  lives.  But  unto  whom  he  is  the 
hope  of  future  glory,  unto  them  he  is  the  life  of  present  grace. 

Sometimes  it  may  be,  that  he  is  withdrawn  from  us,  so  as  that 
we  cannot  hear  his  voice,  nor  behold  his  countenance,  nor  ob¬ 
tain  any  sense  of  his  love,  though  we  seek  him  with  diligence. 
In  this  state  all  our  thoughts  and  meditations  concerning  him 
will  be  barren  and  fruitless,  bringing  in  no  spiritual  refresh¬ 
ment  into  our  souls.  And  if  we  learn  to  be  content  with  such 
lifeless,  inaffecting  thoughts  of  him,  as  bring  in  no  experience 
of  his  love,  nor  give  us  a  real  view  of  the  glory  of  his  person, 
we  shall  wither  away  as  unto  all  the  power  of  religion. 

What  is  our  duty  in  this  case,  is  so  fully  expressed  by  the 


420  THE  GLORY  OF  CHRIST,  IN  THE 

spouse  in  the  Canticles,  as  represents  it  plainly  unto  the  minds 
of  believers,  who  have  any  experience  of  these  things,  chap, 
i. — v.  ‘By  night  on  my  bed  I  sought  him  whom  my  soul  lov- 
eth  ;  I  sought  him,  but  I  found  him  not.  I  will  rise  now,  and 
go  about  the  city  in  the  streets,  and  in  the  broad  ways  I  will 
seek  him  whom  my  soul  loveth  ;  I  sought  him,  but  I  found 
him  not.  The  watchmen  that  go  about  the  city,  found  me  ;  to 
whom  I  said,  Saw  ye  him  whom  my  soul  loveth  ?  It  was  but 
a  little  that  I  passed  from  them,  but  I  found  him  whom  my 
soul  loveth  ;  I  held  him,  and  would  not  let  him  go.’  The  like 
account  she  gives  of  herself,  and  of  her  behaviour  on  the  like 
occasion,  chap.  v.  2 — S.  ‘  I  sleep,  but  myt  heart  waketh  ;  it  is 
the  voice  of  my  beloved  that  knocketh,  saying,  Open  to  me, 
my  sister,  my  love,  my  dove,  my  undefiled  ;  for  my  head  is 
filled  with  dew,  and  my  locks  with  the  drops  of  the  night.  I 
have  put  off  my  coat,  how  shall  I  put  it  on  ?  I  have  washed 
my  feet,  how  shall  I  defile  them  ?  My  beloved  put  in  his  hand 
by  the  hole  of  the  door,  and  my  bowels  were  moved  for  him.  I 
rose  up  to  open  to  my  beloved,  and  my  hands  dropped  with 
myrrh,  and  my  fingers  with  sweet  smelling  myrrh,  upon  the 
handles  of  the  lock.  I  opened  to  my  beloved,  but  my  beloved 
had  withdrawn  himself,  and  was  gone,  my  soul  failed  when  he 
spake  ;  I  sought  him,  but  I  could  not  find  him ;  I  called  him, 
but  he  gave  me  no  answer.  The  watchmen  that  went  about 
the  city,  found  me,  they  smote  me,  they  wounded  me;  the 
keepers  of  the  walls  took  away  my  vail  from  me.  I  charge 
you,  O  daughters  of  Jerusalem,  if  ye  find  my  beloved,  that  ye 
tell  him,  that  I  am  sick  of  love.’ 

This  is  the  substance  of  what  by  this  example  we  are  instruct¬ 
ed  unto.  The  Lord  Christ  is  pleased  sometimes  to  withdraw 
himself  from  the  spiritual  experience  of  believers,  as  unto  any 
refreshing  sense  of  his  love,  or  the  fresh  communications  of  con¬ 
solatory  graces.  Those  who  never  had  experience  of  any  such 
thing,  who  never  had  any  refreshing  communion  with  him, 
cannot  be  sensible  of  his  absence,  they  never  were  so  of  his  pre¬ 
sence.  But  those  whom  he  hath  visited,  to  whom  he  hath 
given  of  his  loves,  with  whom  he  hath  made  his  abode,  whom 
he  hath  refreshed,  relieved,  and  comforted,  in  whom  he  hath 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON.  421 


lived  in  the  power  of  his  grace,  they  know  what  it  is  to  be  for¬ 
saken  by  him,  though  but  for  a  moment.  And  their  trouble  is 
increased,  when  they  seek  him  with  diligence  in  the  wonted 
ways  of  obtaining  his  presence,  and  cannot  find  him.  Our  duty 
in  this  case  is,  to  persevere  in  our  inquiries  after  him  in  prayer, 
meditation,  mourning,  reading,  and  hearing  of  the  word,  in  all 
ordinances  of  divine  worship,  private  and  public,  in  diligent 
obedience,  until  we  find  him,  or  he  return  unto  us,  as  in  for¬ 
mer  days. 

It  were  well  if  all  churches  and  professors  now  would  mani¬ 
fest  the  same  diligence  herein,  as  did  the  church  of  old  in  this 
example.  Many  of  them,  if  they  are  not  hardened  by  the  de¬ 
ceitfulness  of  sin,  cannot  but  be  sensible  that  the  Lord  Christ  is 
variously  withdrawn  from  them,  if  ever  they  had  experience  of 
the  power  of  his  presence  ;  yet  are  the  generality  of  them  far 
from  the  frame  of  heart  here  described  in  the  spouse  ;  for  they 
are  slothful,  careless,  negligent,  and  stir  not  up  themselves  to  in¬ 
quire  after  him,  or  his  return  unto  their  souls.  So  was  it  with 
Laodicea  of  old,  so  was  it  with  Sardis,  and  so  it  is  to  be  feared 
that  it  is  with  many  at  present.  But  to  return, 

Generally  Christ  is  nigh  unto  believers,  and  of  a  ready  access  ; 
and  the  principal  actings  of  the  life  of  faith,  consists  in  the  fre¬ 
quency  of  our  thoughts  concerning  him ;  for  hereby  Christ 
liveth  in  us,  as  he  is  said  to  do,  Gal.  ii.  20.  This  we  cannot 
do,  unless  we  have  frequent  thoughts  of  him,  and  converse 
with  him.  It  is  often  said  among  men,  that  one  lives  in  ano¬ 
ther  ;  this  cannot  be  but  where  the  affections  of  one  are  so  en¬ 
gaged  unto  another,  that  night  and  day  he  thinks  of  him,  and 
is  thereby  as  it  were  present  with  him.  So  ought  it  to  be  be¬ 
tween  Christ  and  believers.  He  dwells  in  them  by  faith  ;  but 
the  actings  of  this  life  in  them  (as  wherever  life  is,  it  will  be  in 
act  and  exercise)  are  proportionable  unto  their  thoughts  of  him, 
and  delight  in  him. 

If  therefore  we  would  behold  the  glory  of  Christ,  the  pre¬ 
sent  direction  is,  that  on  all  occasions,  and  frequently  when 
there  are  no  occasions  for  it  by  the  performance  of  other  du¬ 
ties,  we  would  abound  in  thoughts  of  him  and  his  glory.  I  in¬ 
tend  not  at  present,  fixed  and  stated  meditations,  which  were 


422 


THE  GLORY  OF  CHRIST,  IN  THE 

spoken  unto  before  ;  but  such  thoughts  as  are  more  transient,  ac¬ 
cording  as  our  opportunities  are.  And  a  great  rebuke  it  ought 
to  be  unto  us,  when  Christ  hath  any  time  in  a  day  been  long 
out  of  our  minds.  The  spouse  affirms,  that 1  ere  she  was  aware, 
her  soul  made  her  as  the  chariots  of  Ammitiadib,’  Cant.  vi.  12. 
it  so  fell  out,  that  when  she  had  no  thoughts,  no  design  or 
purpose  for  attendance  or  communion  with  Christ,  that  she  was 
surprised  into  a  readiness  and  willingness  unto  it.  So  will  it 
be  with  them  that  love  him  in  sincerity.  Their  own  souls,  with¬ 
out  previous  designs  or  outward  occasion,  will  frequently  en¬ 
gage  them  in  holy  thoughts  of  him,  which  is  the  most  eminent 
character  of  a  truly  spiritual  Christian. 

5.  The  next  direction  is,  That  all  our  thoughts  concerning 
Christ  and  his  glory,  should  be  accompanied  with  admiration, 
adoration,  and  thanksgiving.  For  this  is  such  an  object  of  our 
thoughts  and  affections,  as  in  this  life  we  can  never  fully  com¬ 
prehend ; — an  ocean  whose  depths  we  cannot  look  into.  If  we 
are  spiritually  renewed,  all  the  faculties  of  our  souls  are  enabled 
by  grace  to  exert  their  respective  powers  towards  this  glorious 
object.  This  must  be  done  in  various  duties,  by  the  exercise 
of  various  graces,  as  they  are  to  be  acted  by  the  distinct  powers 
of  the  faculties  of  our  minds.  This  is  that  which  is  intended, 
where  we  are  commanded  to  love  the  Lord  with  all  our  souls, 
with  all  our  minds,  with  all  our  strength.  All  the  distinct  pow¬ 
ers  of  our  souls  are  to  be  acted  by  distinct  graces  and  duties,  in 
cleaving  unto  God  by  love.  In  heaven,  when  we  are  come  to 
our  centre,  that  state  of  rest  and  blessedness  which  our  nature 
is  ultimately  capable  of,  nothing  but  one  infinite  invariable  ob¬ 
ject  of  our  minds  and  affections  received  by  vision,  can  render 
that  state  uninterrupted  and  unchangeable.  But  whilst  we  are 
here,  we  know,  or  see  but  in  part,  and  we  must  also  act  our 
faith  and  love,  on  parts  of  that  glory,  which  is  not  at  once  en¬ 
tirely  proposed  unto  us,  and  which  as  yet  we  cannot  compre¬ 
hend.  Wherefore  we  must  act  various  graces  in  great  variety 
about  it;  some  at  one  time,  some  at  another,  according  unto 
the  powers  of  all  our  renewed  faculties.  Of  this  sort  are  those 
mentioned  of  adoration,  admiration,  and  thanksgiving  ;  which 
are  those  acts  of  our  minds  wherein  all  others  do  issue,  when 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON. 


423 


the  object  is  incomprehensible.  For  unto  them  we  are  enabled 
by  grace. 

One  end  of  his  illustrious  coming  unto  the  judgment  of  the 
last  day  is,  that  he  may  be  admired  in  all  them  that  believe,  2 
Thess.  i.  10.  Even  believers  themselves  shall  be  filled  with 
an  overwhelming  admiration,  upon  his  glorious  appearance. 
Or,  if  the  meaning  be,  not  that  he  shall  be  admired  by  them, 
but  admired  in  them,  because  of  the  mighty  works  of  his  grace 
and  power  in  their  redemption,  sanctification,  resurrection,  and 
glory,  it  is  to  the  same  purpose,  he  comes  to  be  admired.  And 
according  to  the  prospect  which  we  have  of  that  glory  ought 
our  admiration  to  be.  And  this  admiration  will  issue  in  admi¬ 
ration  and  thanksgiving  :  whereof  we  have  an  eminent  instance 
and  example  in  the  whole  church  of  the  redeemed,  Rev.  v.  9 — 
13.  They  sang  a  new  song,  saying,  Worthy  art  thou  to  receive 
the  book,  and  to  open  the  seals  thereof ;  for  thou  wast  slain, 
and  hast  bought  us  unto  God  by  thy  blood,  out  of  every  tribe, 
and  tongue,  and  people,  and  nation  :  and  hast  made  us  kings 
and  priests  unto  God  :  and  we  shall  reign  upon  the  earth.  And 
I  saw,  and  heard  the  voice  of  many  angels  round  about  the 
throne,  and  of  the  living  creatures,  and  of  the  elders  ;  and  the 
number  of  them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands  ;  saying  with  a  loud  voice,  Worthy  is 
the  Lamb  that  was  slain  to  receive  power,  and  riches,  and  wis¬ 
dom,  and  strength,  and  honour,  and  glory,  and  blessing.  And 
every  creature  that  is  in  heaven,  and  in  the  earth,  and  under 
the  earth,  and  that  are  in  the  sea,  and  all  things  in  them,  heard 
I,  saying,  Blessing,  and  honour,  and  power,  and  glory,  be  unto 
him  that  sits  on  the  throne,  and  unto  the  Lamb  for  ever  and 
ever. 

The  design  of  this  discourse  is  no  more,  but  that  when  by 
faith  we  have  attained  a  view  of  the  glory  of  Christ,  in  our  con¬ 
templations  on  his  person,  we  should  not  pass  it  over  as  a  notion 
of  truth  which  we  assent  unto  ;  namely,  that  he  is  thus  glorious 
in  himself ;  but  endeavour  to  affect  our  hearts  with  it,  as  that 
wherein  our  own  principal  interest  doth  lie ;  wherein  it  will  be 
effectual  unto  the  transformation  of  our  souls  into  his  image. 
But  some  it  may  be  will  say,  at  least  I  fear  some  may  truly  say, 


424 


THE  GLORY  OF  CHRIST,  IN  THE 


that  these  things  do  not  belong  unto  them,  they  do  not  find 
that  ever  they  had  any  benefit  by  them.  They  hope  to  be  saved 
as  well  as  others  by  the  mediation  of  Christ;  but  as  unto  this 
beholding  of  his  glory,  by  constant  meditation  and  actings  of 
faith  therein,  they  know  nothing  of  it,  nor  are  concerned  in  it. 
The  doctrine  which  they  are  taught  out  of  the  Scripture  con¬ 
cerning  the  person  of  Christ,  they  give  their  assent  unto ;  but 
his  glory  they  hope  they  shall  see  in  another  world ;  here  they 
never  yet  inquired  after  it. 

So  it  will  be.  It  is  well  if  these  things  be  not  only  neglected, 
because  the  minds  of  men  are  carnal,  and  cannot  discern  spirit¬ 
ual  things ;  but  also  despised,  because  they  have  an  enmity 
unto  them.  It  is  not  for  all  to  walk  in  these  retired  paths  ;  not 
for  them  who  are  negligent  and  slothful,  whose  minds  are  earth¬ 
ly  and  carnal.  Nor  can  they  herein  sit  at  the  feet  of  Christ 
with  Mary,  when  she  chose  the  better  part,  who  like  Martha, 
are  cumbered  about  many  things  here  in  this  world.  Those 
whose  principal  design  is  to  add  unto  their  present  enjoyments, 
(in  the  midst  of  the  prosecution  whereof,  they  are  commonly 
taken  from  them,  so  as  that  their  thoughts  do  perish,  because 
not  accomplished),  will  never  understand  these  things.  Much 
less  will  they  do  so,  whose  work  it  is  to  make  provision  for  the 
flesh,  to  fulfil  it  in  the  lusts  thereof. 

They  must  make  it  their  design  to  be  heavenly-minded,  who 
will  find  a  relish  in  these  things.  Those  who  are  strangers  unto 
holy  meditation  in  general,  will  be  strangers  unto  this  mystery 
in  a  peculiar  manner.  Some  men  can  think  of  the  world,  of 
their  relations,  and  the  manifold  occasions  of  life;  but  as  unto 
the  things  that  are  above  and  within  the  vail,  they  are  not  con¬ 
cerned  in  them. 

With  some  it  is  otherwise.  They  profess  their  desire  to  behold 
the  glory  of  Christ  by  faith,  but  they  find  it,  as  they  complain, 
too  high  and  difficult  for  them.  They  are  at  a  loss  in  their 
minds,  and  even  overwhelmed,  when  they  begin  to  view  his 
glory.  They  are  like  the  disciples,  who  saw  him  in  his  trans¬ 
figuration  ;  they  were  fdled  with  amazement,  and  knew  not 
what  to  say,  or  said  they  knew  not  what.  And  I  do  acknow¬ 
ledge,  that  the  weakness  of  our  minds  in  the  comprehension  of 


MYSTERIOUS  CONSTITUTION  OF  HIS  PERSON.  425 

% 

this  eternal  glory  of  Christ,  and  their  instability  in  medita¬ 
tions  thereon,  whence  we  cannot  steadfastly  look  on  it,  or  be¬ 
hold  it,  gives  us  an  afflicting,  abasing  consideration  of  our  pre¬ 
sent  state  and  condition.  And  I  shall  say  no  more  unto  this 
case  but  this  alone  ;  when  faith  can  no  longer  hold  open  the 
eyes  of  our  understandings,  unto  the  beholding  of  the  Sun  of 
righteousness  shining  in  his  beauty,  norexercise  orderly  thoughts 
about  this  incomprehensible  object,  it  will  betake  itself  unto 
that  holy  admiration  which  we  have  spoken  unto  ;  and  there¬ 
in  it  will  put  itself  forth  in  pure  acts  of  love  and  complacency. 


CHAP.  IY. 

THE  GLORY  OF  CHRIST,  IN  HIS  SUSCEPTION  OF  THE  OFFICE 
OF  A  MEDIATOR.  FIRST,  IN  HIS  CONDESCENSION. 

The  things  whereof  we  have  thus  far  discoursed,  relating  im¬ 
mediately  unto  the  person  of  Christ  in  itself,  may  seem  to  have 
somewhat  of  difficulty  in  them,  unto  such  whose  minds  are  not 
duly  exercised  in  the  contemplation  of  heavenly  things.  Unto 
others  they  are  evident  in  their  own  experience,  and  instruc¬ 
tive  unto  them  that  are  willing  to  learn.  That  which  remains 
will  be  yet  more  plain  unto  the  understanding  and  capacity  of 
the  meanest  believer.  And  this  is  the  glory  of  Christ  in  his 
office  of  Mediator,  and  the  discharge  thereof. 

In  our  beholding  of  the  glory  of  Christ  herein,  doth  the  ex¬ 
ercise  of  faith  in  this  life  principally  consist ;  so  the  Apostle  de¬ 
clares  it,  Phil.  iii.  8 — 12.  ‘Yea  doubtless,  and  I  count  all  things 
but  loss,  for  the  excellency  of  the  knowledge  of  Christ  Jesus 
my  Lord  : — To  know  him,  and  the  power  of  his  resurrection, 
and  the  fellowship  of  his  sufferings,  and  to  be  made  conform¬ 
able  unto  his  death.  This,  therefore,  we  must  treat  of  some¬ 
what  more  at  large. 

There  is  one  God,  saith  the  Apostle,  ‘  and  one  Mediator  be¬ 
tween  God  and  men,  the  man  Christ  Jesus,’  1  Tim.  ii.  5.  In 

54 


426 


THE  GLORY  OF  CHRIST,  IN  HIS 

that  great  difference  between  God  and  man,  occasioned  by  our 
sin  and  apostacy  from  him,  which  of  itself  could  issue  in  no¬ 
thing  but  the  utter  ruin  of  the  whole  race  of  mankind,  there 
was  none  in  heaven  or  earth  in  their  original  nature  and  ope¬ 
rations,  who  was  meet  or  able  to  make  up  a  righteous  peace 
between  them.  Yet  must  this  be  done  by  a  Mediator,  or  cease 
for  ever. 

This  Mediator  could  not  be  God  himself  absolutely  consi¬ 
dered  ;  Tor  a  Mediator  is  not  of  one,  but  God  is  one,’  Gal.  iii. 
20.  Whatever  God  might  do  herein  in  a  way  of  sovereign 
grace,  yet  he  could  not  do  it  in  the  way  of  mediation,  which 
yet  was  necessary  unto  his  own  glory,  as  we  have  at  large  dis¬ 
coursed  elsewhere. 

And  as  for  creatures,  there  was  none  in  heaven  or  earth  that 
was  meet  to  undertake  this  office.  1  For  if  one  man  sin  against 
another,  the  judge  shall  judge  him;  but  if  a  man  sin  against 
the  Lord,  who  shall  intreat  for  him  V  1  Sam.  ii.  25.  ‘  There  is 
not  any  days-man  betwixt  us,  to  lay  his  hand  upon  us  both,’ 
Job  ix.  33. 

In  this  state  of  things,  the  Lord  Christ  as  the  Son  of  God 
said,  ‘Lo,  I  come  to  do  thy  will,  O  God  ;  sacrifice  and  burnt- 
offerings  thou  wouldst  not,  but  a  body  hast  thou  prepared  me ; 
and,  lo,  I  come  to  do  thy  will,’  Heb.  x.  5 — 9.  By  the  assumption 
of  our  nature  into  union  with  himself,  in  his  one  divine  per¬ 
son,  he  became  every  w ay  meet  for  the  discharge  of  his  office, 
and  undertakes  it  accordingly. 

That  which  we  inquire  after  at  present,  is  the  glory  of 
Christ  herein,  and  how  we  may  behold  that  glory.  And  there 
are  three  things  wherein  we  may  take  a  prospect  of  it. 

I.  In  his  susception  of  this  office. 

II.  In  his  discharge  of  it. 

III.  In  the  event  and  consequence  thereof;  or  what  ensued 
thereon. 

In  the  susception  of  this  office,  we  may  behold  the  glory  of 
Christ,  (1.)  In  his  condescension.  (2.)  In  his  love. 

First,  We  may  behold  his  glory  in  his  infinite  condescension 
to  take  this  office  on  him,  and  our  nature  to  be  his  own  unto 
that  end.  It  did  not  befal  him  by  lot  or  chance,  it  was  not  im- 


SUSCEPTION  OP  THE  OFFICE  OF  A  MEDIATOR.  427 


posed  on  him  against  his  will,  it  belonged  not  unto  him  by  any 
necessity  of  nature  or  condition,  he  stood  not  in  need  of  it,  it 
was  no  addition  unto  him  ;  but  of  his  own  mind  and  accord,  he 
graciously  condescended  unto  the  snsception  and  discharge  of 
it.  So  the  Apostle  expresseth  it,  Phil.  ii.  5 — 8.  ‘  Let  this 
mind  be  in  you,  which  was  also  in  Christ  Jesus;  who  being 
in  the  form  of  God,  thought  it  not  robbery  to  be  equal  with 
God  ;  but  made  himself  of  no  reputation,  and  took  on  himself 
the  form  of  a  servant,  and  was  made  in  the  likeness  of  men  ; 
and  being  found  in  fashion  as  a  man,  he  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross.’ 

It  was  the  mind  that  was  in  Jesus  Christ,  which  is  proposed 
unto  our  consideration  and  imitation  ;  what  he  was  inclined 
and  disposed  unto  from  himself  and  his  own  mind  alone.  And 
that  in  general  which  is  ascribed  unto  him,  exinanition  or  self- 
emptiness  ;  he  emptied  himself  This  the  ancient  church  call¬ 
ed  his  avyKaraPaan,  as  we  do  his  condescension,  an  act  of  which 
kind  in  God  is  called  the  humbling  of  himself,  Psal.  cxiii.  6. 
Wherefore  the  susception  of  our  nature  for  the  discharge  of 
the  office  of  mediation  therein,  was  an  infinite  condescension  in 
the  Son  of  God,  wherein  he  is  exceedingly  glorious  in  the  eyes 
of  believers. 

And  I  shall  do  these  three  things.  (1.)  Shew  in  general  the 
greatness  of  this  condescension.  (2.)  Declare  the  especial  na¬ 
ture  of  it.  And,  (3.)  Take  what  view  we  are  able  of  the  glory 
of  Christ  therein. 

1st,  Such  is  the  transcendent  excellency  of  the  divine  na¬ 
ture.  that  it  is  said  of  God,  that  he  dwelleth  on  high,  and  hum- 
bleth  himself 'to  behold  the  things  that  are  in  heaven,  and  in 
the  earth,’  Psal.  cxiii.  5,  6.  He  condescends  from  the  preroga¬ 
tive  of  his  excellency,  to  behold,  to  look  upon,  to  take  notice  of 
the  most  glorious  things  in  heaven  above,  and  the  greatest 
things  in  the  earth  below.  All  his  respect  unto  the  creatures, 
the  most  glorious  of  them,  is  an  act  of  infinite  condescension. 
And  it  is  so  on  two  accounts. 

1.  Because  of  the  infinite  distance  that  is  between  his  essence, 
nature,  or  being,  and  that  of  the  creatures.  Hence  ‘all  nations 
before  him  are  as  the  drop  of  a  bucket,  and  are  counted  as  the 


428 


THE  GLORY  OF  CHRIST,  IN  HIS 

small  dust  of  the  balance  ;  yea,  that  they  are  as  nothing,  that 
they  are  accounted  unto  him  less  than  nothing  and  vanity.’ 
All  being  is  essentially  in  him,  and  in  comparison  thereunto, 
all  other  things  are  as  nothing.  And  there  are  no  measures, 
there  is  no  proportion  between  infinite  being  and  nothing  ;  no¬ 
thing  that  should  induce  a  regard  from  the  one  unto  the  other. 
Wherefore,  the  infinite,  essential  greatness  of  the  nature  of  God, 
with  its  infinite  distance  from  the  nature  of  all  creatures  there¬ 
by,  causeth  all  his  dealings  with  them  to  be  in  the  way  of 
condescension  or  humbling  himself.  So  it  is  expressed,  Isa. 
lvii.  15.  ‘  Thus  saith  the  high  and  lofty  One  who  inhabited 
eternity,  I  dwell  in  the  high  and  holy  place  ;  with  him  also  who 
is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit  of  the  hum¬ 
ble,  and  to  revive  the  heart  of  the  contrite  ones.’  He  is  so  the 
high  and  lofty  One,  and  so  inhabiteth  eternity,  or  existeth  in  his 
own  eternal  being,  that  it  is  an  act  of  mere  grace  in  him,  to 
take  notice  of  things  below ;  and  therefore  he  doth  it  in  an  es¬ 
pecial  manner  of  those  whom  the  world  doth  most  despise. 

2.  It  ariseth  from  his  infinite  self-sufficiency  unto  all  the  acts 
and  ends  of  his  own  eternal  blessedness.  What  we  have  a  re¬ 
gard  unto,  what  we  respect  and  desire,  it  is  that  it  may  add 
unto  our  satisfaction.  So  it  is,  so  it  must  be  with  every  crea¬ 
ture  :  no  creature  is  self-sufficient  unto  its  own  blessedness. 
The  human  nature  of  Christ  himself  in  heaven  is  not  so;  it 
lives  in  God,  and  God  in  it,  in  a  full  dependence  on  God,  and 
in  receiving  blessed  and  glorious  communications  from  him. 
No  rational  creature,  angel  or  man,  can  do,  think,  or  act  any 
thing,  but  it  is  all  to  add  to  their  perfection  and  satisfaction, 
they  are  not  self-sufficient.  God  alone  wants  nothing,  stands 
in  need  of  nothing,  nothing  can  be  added  unto  him,  seeing  he 
» giveth  unto  all  life,  and  breath,  and  all  things,’  Acts  xvii.  25. 
The  whole  creation  in  all  its  excellency  cannot  contribute  one 
mite  unto  the  satisfaction  or  blessedness  of  God.  He  hath  it 
all  in  infinite  perfection  from  himself  and  his  own  nature  ;  our 
goodness  extends  not  unto  him  ;  ‘A  man  cannot  profit  God  as 
he  may  profit  his  neighbour.  If  thou  sinnest,  what  dost  thou 
against  him?  and  if  thy  transgressions  are  multiplied,  what 
dost  thou  unto  him?  (God  loseth  nothing  of  his  own  self-suffi- 


SUSCEPTION  OF  THE  OFFICE  OF  A  MEDIATOR.  429 


ciency  and  blessedness  therein,  by  all  this) ;  and  if  thou  be 
righteous,  what  givest  thou  unto  him,  or  what  receiveth  he  at 
thy  hand?’  Job  xxxv.  6 — 8.  And  from  hence  also  it  follows, 
that  all  God’s  concernment  in  the  creation,  is  by  an  act  of  con¬ 
descension. 

How  glorious  then  is  the  condescension  of  the  Son  of  God 
in  his  susception  of  the  office  of  mediation?  For  if  such  be 
the  perfection  of  the  divine  nature,  and  its  distance  so  absolute¬ 
ly  infinite  from  the  whole  creation,  and  if  such  be  his  self-suf¬ 
ficiency  unto  his  own  eternal  blessedness,  as  that  nothing  can 
be  taken  from  him,  nothing  added  unto  him,  so  that  every  re¬ 
gard  in  him  unto  any  of  the  creatures,  is  an  act  of  self-humilia¬ 
tion  and  condescension  from  the  prerogative  of  his  being  and 
state  ;  what  heart  can  conceive,  what  tongue  can  express,  the 
glory  of  that  condescension  in  the  Son  of  God,  whereby  he 
took  our  nature  upon  him,  took  it  to  be  his  own  in  order 
unto  a  discharge  of  the  office  of  mediation  on  our  behalf? 

But,  2dly,  That  we  may  the  better  behold  the  glory  of 
Christ  herein,  we  may  briefly  consider  the  especial  nature  of 
this  condescension,  and  wherein  it  doth  consist.  But  whereas, 
not  only  the  denial,  but  misapprehensions  hereof  have  pestered 
the  church  of  God  in  all  ages,  we  must  in  the  first  place  reject 
them,  and  then  declare  the  truth. 

1.  This  condescension  of  the  Son  of  God  did  not  consist  in  a 
laying  aside,  or  parting  with,  or  separation  from  the  divine  na¬ 
ture,  so  as  that  he  should  cease  to  be  God,  by  being  man.  The 
foundation  of  it  lay  in  this,  that  4  he  was  in  the  form  of  God, 
and  counted  it  not  robbery  to  be  equal  with  God,’  Phil.  ii.  6. 
That  is,  being  really  and  essentially  God  in  his  divine  nature, 
he  professed  himself  therein  to  be  equal  with  God  or  the  person 
of  the  Father.  He  was  in  the  form  of  God,  that  is,  he  was  God, 
participant  of  the  divine  nature,  for  God  hath  no  form  but  that 
of  his  essence  and  being;  and  hence  he  was  equal  with  God, in 
authority,  dignity,  and  power.  Because  he  was  in  the  form  of 
God,  he  must  be  equal  with  God,  for  there  is  order  in  the  divine 
persons,  but  no  inequality  in  the  divine  Being.  So  the  Jews 
understood  him,  that  when  he  said,  1  God  was  his  Father,  he 
made  himself  equal  with  God.’  For  in  his  so  saying,  he  ascrib- 


430  THE  GLORY  OF  CHRIST,  IN  HIS 

ed  unto  himself  equal  power  with  the  Father,  as  unto  all  divine 
operations,  ‘  My  Father  (saith  he)  worketh  hitherto,  and  I  work,’ 
John  v.  17,  18.  And  they  by  whom  hisdivine  nature  is  denied, 
do  cast  this  condescension  of  Christ  quite  out  of  our  religion,  as 
that  which  hath  no  reality  or  substance  in  it.  But  we  shall 
speak  of  them  afterwards. 

Being1  in  this  state,  it  is  said  that  he‘  took  on  him  the  form  of 
a  servant,  and  was  found  in  fashion  as  a  man,’  Phil.  ii.  7.  This 
is  his  condescension.  It  is  not  said,  that  he  ceased  to  be  in  the 
form  of  God  ;  but  continuing  so  to  be,  he  took  on  him  the  form 
of  a  servant  in  our  nature  ;  he  became  what  he  was  not,  but  he 
ceased  not  to  be  what  he  was  ;  so  he  testifieth  of  himself,  John 
iii.  13.  ‘No  man  hath  ascended  up  into  heaven,  but  he  that 
came  down  from  heaven,  the  Son  of  man  which  is  in  heaven. 
Although  he  was  then  on  earth  as  the  Son  of  man  ;  yet  he  ceas¬ 
ed  not  to  be  God  thereby ;  in  his  divine  nature  he  was  then 
also  in  heaven.  He  who  is  God,  can  no  more  be  not  God,  than 
he  who  is  not  God,  can  be  God  ;  and  our  difference  with  the 
Socinians  herein  is,  we  believe  that  Christ  being  God  was  made 
man  for  our  sakes  ;  they  say,  that  being  only  a  man,  he  was 
made  a  God  for  his  own  sake. 

This  then  is  the  foundation  of  the  glory  of  Christ  in  this  con¬ 
descension,  the  life  and  soul  of  all  heavenly  truth  and  myste¬ 
ries  ;  namely,  that  the  Son  of  God  becoming  in  time  to  be  what 
he  was  not,  the  Son  of  man,  ceased  not  thereby  to  be  what  he 
was,  even  the  eternal  Son  of  God.  Wherefore, 

2.  Much  less  did  this  condescension  consist  in  the  conversion 
of  the  divine  nature  into  the  human,  which  was  the  imagina¬ 
tion  of  some  of  the  Arians  of  old,  and  we  have  yet  (to  my  own 
knowledge)  some  that  follow  them  in  the  same  dotage.  They 
say  that  the  1  Word  which  was  in  the  beginning,  by  which  all 
things  were  made,  being  in  itself  an  effect  of  the  divine  will  and 
power,  was  in  the  fulness  of  time  turned  into  flesh  ;  that  is,  the 
substance  of  it  was  so,  as  the  water  in  the  miracle  wrought  by 
our  Saviour,  was  turned  into  wine ;  for  by  an  act  of  the  divine 
power  of  Christ  it  ceased  to  be  water  substantially,  and  was  wine 
only  ;  not  water  mixed  with  wine ;  so  these  men  suppose  a 
substantial  change  of  the  one  nature  into  the  other,  of  the  divine 


SUSCEPTION  OF  THE  OFFICE  OF  A  MEDIATOR,  431 


nature  into  the  human  ;  like  what  the  Papists  imagine  in  their 
transubstantiation  ;  so  they  say  God  was  made  man,  his  essence 
being  turned  into  that  of  a  man. 

But  this  no  way  belongs  unto  the  condescension  of  Christ. 
We  may  call  it  Ichabod,  it  hath  no  glory  in  it.  It  destroys  both 
his  natures,  and  leaves  him  a  person  in  whom  we  are  not  con¬ 
cerned.  For  according  unto  this  imagination,  that  divine  na¬ 
ture  wherein  he  was  in  the  form  of  God,  did  in  its  own  form 
cease  to  be,  yea,  was  utterly  destroyed,  as  being  substantially 
changed  into  the  nature  of  man  ;  as  the  water  did  cease  to  be, 
when  it  was  turned  into  wine  ;  and  that  human  nature  which 
was  made  thereof,  hath  no  alliance  or  kindred  unto  us,  or  our 
nature,  seeing  it  was  not  made  of  a  woman,  butof  thesubstance 
of  the  Word. 

3.  There  was  not  in  this  condescension,  the  least  change  or 
alteration  in  the  divine  nature.  Eutyches,  and  those  that  fol¬ 
lowed  him  of  old,  conceived  that  the  two  natures  of  Christ,  the 
divine  and  human,  were  mixed  and  compounded  as  it  were  into 
one  ,  and  this  could  not  be  without  an  alteration  in  the  divine 
nature,  for  it  would  be  made  to  be  essentially  what  it  wTas  not ; 
for  one  nature  hath  but  one  and  the  same  essence. 

But  as  we  said  before,  although  the  Lord  Christ  himself  in 
his  person  was  made  to  be  what  he  was  not  before,  in  that  our 
nature  hereby  was  made  to  be  his,  yet  his  divine  nature  was 
not  so  ;  there  is  in  it  neither  variableness  nor  shadow  of  turn¬ 
ing.  It  abode  the  same  in  him  in  all  its  essential  properties, 
actings,  and  blessedness,  as  it  was  from  eternity.  It  neither  did, 
acted,  nor  suffered  any  thing,  but  what  is  proper  unto  the  di¬ 
vine  Being  ;  the  Lord  Christ  did  and  suffered  many  things  in 
life  and  death,  in  his  own  person,  by  his  human  nature,  where¬ 
in  the  divine  neither  did,  nor  suffered  any  thing  at  all  ;  although 
in  the  doing  of  them,  his  person  be  denominated  from  that  na¬ 
ture  ;  so  ‘  God  purchased  his  church  with  his  own  blood,’  Acts 
xx.  28. 

It  may  then  be  said,  What  did  the  Lord  Christ  in  this  con¬ 
descension,  with  respect  unto  his  divine  nature  ?  The  Apostle 
tells  us,  that  he  ‘humbled  himself,  and  made  himself  of  no  re¬ 
putation/  Phil.  ii.  7,  8.  He  vailed  the  glory  of  his  divine  na- 


432  THE  GLORY  OF  CHRIST,  IN  HIS 

tore  in  ours,  and  what  he  did  therein,  so  as  that  there  was  no 
outward  appearance  or  manifestation  of  it.  The  world  hereon 
was  so  far  from  looking  on  him  as  the  true  God,  that  it  believed 
him  not  to  be  a  good  man.  Hence  they  could  never  bear  the 
least  intimation  of  his  divine  nature,  supposing  themselves  se¬ 
cured  from  any  such  thing,  because  they  looked  on  him  with 
their  eyes  to  be  a  man,  as  he  was  indeed,  no  less  truly  and  real¬ 
ly  than  any  one  of  themselves.  Wherefore  on  that  testimony 
given  of  himself,  ‘  Before  Abraham  was,  I  am,’  which  asserts  a 
pre-existence  from  eternity  in  another  nature  than  what  they 
saw,  they  were  filled  with  rage,  and  £  took  up  stones  to  cast  at 
him,’  John  viii.  58,  59.  And  they  give  a  reason  of  their  mad¬ 
ness,  John  x.  33.  namely,  that  ‘he  being  a  man,  should  make 
himself  to  be  God.’  This  was  such  a  thing,  they  thought,  as 
could  never  enter  into  the  heart  of  a  wise  and  sober  man  ; 
namely,  that  being  so,  owning  himself  to  be  such,  he  should 
yet  say  of  himself,  that  he  was  God  ;  this  is  that  which  no  rea¬ 
son  can  comprehend,  which  nothing  in  nature  can  parallel  or 
illustrate,  that  one  and  the  same  person  should  be  both  God  and 
man.  And  this  is  the  principal  plea  of  the  Socinians  at  this 
day,  who  through  the  Mahometans  succeed  unto  the  Jews  in  an 
opposition  unto  the  divine  nature  of  Christ. 

But  all  this  difficulty  is  solved  by  the  glory  of  Christ  in  this 
condescension  ;  for  although  in  himself,  or  his  own  divine  per¬ 
son,  he  was  ‘  over  all  God  blessed  for  ever,’  yet  he  humbled 
himself  for  the  salvation  of  the  church,  unto  the  eternal  glory 
of  God,  to  take  our  nature  upon  him,  and  to  be  made  man  ; 
and  those  who  cannot  see  a  divine  glory  in  his  so  doing,  do 
neither  know  him,  nor  love  him,  nor  believe  in  him,  nor  do 
any  way  belong  unto  him. 

So  is  it  with  the  men  of  these  abominations.  Because  they 
cannot  behold  the  glory  hereof,  they  deny  the  foundation  of  our 
religion,  namely,  the  divine  person  of  Christ.  Seeing  he  would 
be  made  man,  he  shall  be  esteemed  by  them  no  more  than  a 
man.  So  do  they  reject  that  glory  of  God,  his  infinite  wisdom, 
goodness,  and  grace,  wherein*  he  is  more  concerned  than  in  the 
whole  creation.  And  they  dig  up  the  root  of  all  evangelical 
truths,  which  are  nothing  but  branches  from  it. 


SUSCEPTION  OF  THE  OFFICE  OF  A  MEDIATOR. 


433 


It  is  true,  and  must  be  confessed,  that  herein  it  is  that  our 
Lord  Jesus  Christ  is  a  stumbling-stone,  and  a  rock  of  offence 
unto  the  world.  If  we  should  confess  him  only  as  a  prophet,  a 
man  sent  by  God,  there  would  not  be  much  contest  about  him, 
nor  opposition  unto  him.  The  Mahometans  do  acknowledge 
it,  and  the  Jews  would  not  long  deny  it ;  for  their  hatred  against 
him  was,  and  is  solely  because  he  professed  himself  to  be  God, 
and  as  such  was  believed  on  in  the  world.  And  at  this  day, 
partly  through  the  insinuation  of  the  Socinians,  and  partly  from 
the  efficacy  of  their  own  blindness  and  unbelief,  multitudes  are 
willing  to  grant  him  to  be  a  prophet  sent  of  God,  who  do  not, 
who  will  not,  who  cannot  believe  the  mystery  of  this  conde¬ 
scension  in  the  susception  of  our  nature,  nor  see  the  glory  of  it. 
But  take  this  away,  and  all  our  religion  is  taken  away  with  it. 
Farewell  Christianity  as  unto  the  mystery,  the  glory,  the  truth, 
the  efficacy  of  it ;  let  a  refined  Heathenism  be  established  in  its 
room.  But  this  is  the  rock  on  which  the  church  is  built,  against 
which  the  gates  of  hell  shall  not  prevail. 

4.  This  condescension  of  Christ  was  not  by  a  phantasm  or 
an  appearance  only.  One  of  the  first  heresies  that  pestered  the 
church  immediately  after  the  days  of  the  Apostles,  was  this, 
that  all  that  was  done  or  suffered  by  Christ  as  a  man,  were  not 
the  acts,  doings,  or  sufferings  of  one  that  was  truly  and  really  a 
man,  but  an  outward  representation  of  things,  like  the  appear¬ 
ance  of  angels  in  the  shape  of  men,  eating  and  drinking  under 
the  Old  Testament ;  arid  suitably  hereunto  some  in  our  days 
have  spoken  ;  namely,  that  there  was  only  an  appearance  of 
Christ  in  the  man  Jesus  at  Jerusalem,  in  whom  he  suffered  no 
more  than  in  other  believers.  But  the  ancient  Christians  told 
those  men  the  truth  :  namely,  that  as  they  had  feigned  unto 
themselves  an  imaginary  Christ,  so  they  should  have  an  imagi¬ 
nary  salvation  only. 

But  the  true  nature  of  this  divine  condescension  doth  consist 
in  these  three  things  : 

1.  That  the  eternal  person  of  the  Son  of  God,  or  the  divine, 
nature  in  the  person  of  the  Son  of  God,  did  by  an  ineffable  act  of 
his  divine  power  and  love,  assume  our  nature  into  an  individual 
subsistence,  in  or  with  himself;  that  is,  to  be  his  own,  even  as 

55 


434 


THE  GLORY  OF  CHRIST,  IN  HIS 

the  divine  nature  is  his.  This  is  the  infallible  foundation  of 
faith,  even  to  them  who  can  comprehend  very  little  ol  these  di¬ 
vine  mysteries.  They  can  and  do  believe  that  the  Son  of  God 
did  take  our  nature  to  he  his  own,  so  as  that  whatever  was  done 
therein,  was  done  by  him,  as  it  is  with  every  other  man.  Every 
man  hath  human  nature  appropriated  unto  himself  by  an  indi¬ 
vidual  subsistence  ;  whereby  he  becomes  to  be  that  man  which 
he  is,  and  not  another  :  or  that  nature  which  is  common  unto 
all,  becomes  in  him  to  be  peculiarly  his  own,  as  if  there  were 
none  partaker  of  it  but  himself.  Adam  in  his  first  creation, 
when  all  human  nature  was  in  him  alone,  was  no  more  that  in¬ 
dividual  man  which  he  was,  than  every  man  is  now  the  man 
that  he  is,  by  his  individual  subsistence.  So  the  Lord  Christ 
taking  that  nature  which  is  common  unto  all,  into  a  peculiar 
subsistence  in  his  own  person,  it  becometh  his,  and  he  the  man 
Christ  Jesus.  This  was  the  mind  that  was  in  him. 

2.  By  reason  of  this  assumption  of  our  nature,  with  his  doing 
and  suffering  therein,  whereby  he  was  found  in  fashion  as  a 
man,  the  glory  of  his  divine  person  was  vailed,  and  he  made 
himself  of  no  reputation.  This  also  belongs  unto  his  conde¬ 
scension,  as  the  first  general  effect  and  fruit  of  it.  But  we  have 
spoken  of  it  before. 

3.  It  is  also  to  be  observed,  that  in  the  assumption  of  our  na¬ 
ture  to  be  his  own,  he  did  not  change  it  into  a  thing  divine  and 
spiritual  ;  but  preserved  it  entire  in  all  its  essential  properties 
and  actings.  Hence  it  really  did  and  suffered,  was  tried,  tempted 
and  forsaken,  as  the  same  nature  in  any  other  man  might  do 
and  be.  That  nature,  as  it  was  peculiarly  his,  and  therefore  he 
or  his  person  therein,  was  exposed  unto  all  the  temporary  evils 
which  the  same  nature  is  subject  unto  in  any  other  person. 

This  is  a  short  general  view  of  this  incomprehensible  conde¬ 
scension  of  the  Son  of  God,  as  it  is  described  by  the  Apostle, 
Phil.  ii.  5 — 8.  £  Let  this  mind  be  in  you,  which  was  also  in  Christ 
Jesus  ;  who  being  in  the  form  of  God,  thought  it  not  robbery 
to  be  equal  with  God  ;  but  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was  made  in  the 
likeness  of  men  ;  and  being  found  in  fashion  as  a  man,  he  hum¬ 
bled  himself,  and  became  obedient  unto  death,  even  the  death 


SU3CSPTI0X  0?  THE  OFFICE  OF  A  MEDIATOR.  435 


of  the  cross.’  And  this  is  that  wherein  in  an  especial  manner 
w a  are  to  behold  the  glory  of  Const  by  faith  whilst  we  are  in 
this  world. 

B  it  h  id  we  the  tongue  of  men  and  angels,  we  were  not  able 
in  just  measure  to  express  the  glory  of  this  condescension.  For 
it  is  the  rrnst  ineffable  effect  of  the  divine  wisdom  of  the  Father, 
and  of  the  love  of  the  Son,  the  highest  evidence  of  the  care  of 
God  towards  mankind.  What  can  be  equal  unto  it  ?  What 
can  be  like  it?  It  is  the  glory  of  Christian  religion,  and  the 
ani  noting  soul  of  all  evangelical  truth.  This  carrieth  the 
mystery  of  the  wisdom  of  God,  above  the  reason  or  understand¬ 
ing  of  men  and  angels,  to  be  the  object  of  faith  and  admiration 
only.  A  mystery  it  is  that  becomes  the  greatness  of  God,  with 
his  infinite  distance  from  the  whole  creation  ;  which  renders  it 
unbecoming  him  that  all  his  ways  and  works  should  be  com¬ 
prehensible  by  any  of  his  creatures,  Job.  xi.  4,  5.  £  For  thou 
hast  said,  My  doctrine  is  pure,  and  I  am  clean  in  thine  eyes. 
But,  O  that  God  would  speak,  and  open  his  lips  against  thee, 
ver.  9.  The  measure  thereof  is  longer  than  the  earth,  and  broad¬ 
er  than  the  sea.’  Rom.  xi.  31,  35,  3‘d.  c  For  who  hath  known 
the  mind  of  the  Lord,  or  who  hath  been  his  counsellor?  Or 
who  hath  first  given  to  him,  and  it  shall  be  recompensed  unto 
him  again?  For  of  him,  and  through  him,  and  to  him  are  all 
things  ;  to  whom  be  glory  for  ever.  Amen.’ 

lie  who  was  eternally  in  the  form  of  God,  that  is,  was  essen¬ 
tially  so,  God  by  nature,  equally  participant  of  the  same  divine 
nature  with  God  the  Father  ;  God  over  all,  blessed  for  ever; 
who  humbleth  himself  to  behold  the  things  that  are  in  heaven 
and  earth  ;  he  takes  on  him  the  nature  of  man,  takes  it  to  be 
his  own  ;  whereby  he  was  no  less  truly  a  man  in  time,  than  he 
was  truly  God  from  eternity  ;  and  to  increase  the  wonder  of 
t!i is  mystery,  because  it  was  necessary  unto  the  end  he  design¬ 
ed,  he  so  humbled  himself  in  this  assumption  of  our  nature,  as 
to  make  himself  of  no  reputation  in  this  world  ;  yea,  unto  that 
degree,  that  he  said  of  himself,  that  he  was  a  worm  and  no  man, 
in  omparison  of  them,  who  were  of  any  esteem. 

We  speak  of  these  things  in  a  pair,  low,  broken  manner.  We 
teach  them  as  they  are  revealed  in  the  Scripture.  We  labour 


436 


THE  GLORY  OF  CHRIST,  IN  HIS 

\ 

by  faith  to  adhere  unto  them  as  revealed.  But  when  we  come 
into  a  steady,  direct  view  and  consideration  of  the  thing  itself, 
our  minds  fail,  our  hearts  tremble,  and  we  can  find  no  rest,  but 
in  an  holy  admiration  of  what  we  cannot  comprehend.  Mere 
we  are  at  a  loss,  and  know  that  we  shall  be  so  whilst  we  are  in 
this  world  ;  but  all  the  ineffable  fruits  and  benefits  of  this  truth 
are  communicated  unto  them  that  do  believe. 

It  is  with  reference  hereunto,  that  that  great  promise  con¬ 
cerning  him  is  given  unto  the  church,  Isa.  viii.  14.  He  shall  be 
for  a  sanctuary,  (namely,  unto  all  that  believe,  as  it  is  expound¬ 
ed,  1  Pet.  ii.  S.) ;  ;  but  for  a  stone  of  stumbling,  and  a  rock  of 
offence,  even  to  them  that  stumble  at  the  word,  being  disobedi¬ 
ent,  whereunto  also  they  were  appointed.’ 

He  is  herein  a  sanctuary,  an  assured  refuge  unto  all  that  be¬ 
take  themselves  unto  him.  What  is  it  that  any  man  in  distress, 
who  flies  thereunto,  may  look  for  in  a  sanctuary  ?  A  supply 
of  ail  his  wants,  a  deliverance  from  all  his  fears,  a  defence 
against  ail  his  dangers,  is  proposed  unto  him  therein.  Such  is 
the  Lord  Christ  herein  unto  sin-distressed  souls  ;  he  is  a  refuge 
unto  us  in  all  spiritual  distresses  and  disconsolations,  Heb.  vi. 
18.  c  That  by  two  immutable  things,  in  which  it  was  impossible 
for  God  to  lie,  we  might  have  a  strong  consolation,  who  have 
fled  for  refuge  to  lay  hold  upon  the  hope  set  before  us.’  See 
the  exposition  of  the  place.  Are  we  or  any  of  us  burdened  with 
a  sense  of  sin  ?  are  we  perplexed  with  temptations  ?  are  we 
bowed  down  tin  ler  the  oppression  of  any  spiritual  adversary  ? 
do  we  on  any  of  these  accounts  walk  in  darkness  and  have  no 
light !  One  view  of  the  glory  of  Christ  herein  is  able  to  sup¬ 
port  us  and  relieve  us. 

Unto  whom  we  betake  ourselves  for  relief  in  any  case  we 
have  regard  to  nothing  but  their  will  and  their  power.  If  they 
have  both,  we  are  sure  of  relief.  And  what  shall  we  fear  in 
the  will  of  Christ  as  unto  this  end?  what  will  he  not  do  for 
us?  He  who  thus  emptied  and  humbled  himself,  who  so  in¬ 
finitely  condescended  from  the  prerogative  of  his  glory  in  his 
being  and  self-sufficiency,  in  the  susception  of  our  nature  for 
the  discharge  of  the  office  of  a  Mediator  on  our  behalf;  will  he 
not  relieve  us  in  ail  our  distresses?  will  he  not  do  all  for  us  we 


SUSCEPTION  OF  THE  OFFICE  OF  A  MEDIATOR.  437 


stand  in  need  of,  that  we  may  be  eternally  saved?  will  he  not 
be  a  sanctuary  unto  us  ? 

Nor  have  we  hereon  any  ground  to  fear  his  power  ;  for  by 
this  infinite  condescension  to  be  a  suffering  man,  he  lost  no¬ 
thing  of  his  power  as  God  omnipotent;  nothing  of  his  infinite 
wisdom  or  glorious  grace.  He  could  still  do,  all  that  he  could 
do  as  God  from  eternity.  If  there  be  any  thing,  therefore,  in  a 
coalescency  of  infinite  power,  with  infinite  condescension,  to 
constitute  a  sanctuary  for  distressed  sinners,  it  is  all  in  Christ 
Jesus.  And  if  we  see  him  not  glorious  herein,  it  is  because 
there  is  no  light  of  faith  in  us. 

1  This  then  is  the  rest  wherewith  we  may  cause  the  weary  to 
rest,  and  this  is  the  refreshment.  Herein  is  he  an  hiding  place 
from  the  wind,  and  a  covert  from  the  tempest,  as  rivers  of  wa¬ 
ter  in  a  dry  place,  and  as  a  shadow  of  a  great  rock  in  a  weary 
land.  Hereon  he  says,  I  have  satiated  the  weary  soul,  and  have 
refreshed  every  sorrowful  soul.’  Under  this  consideration  it  is, 
than  in  all  evangelical  promises  and  invitations  for  coming  to  him, 
lie  is  proposed  unto  distressed  sinners  as  their  only  sanctuary. 

Herein  is  he  a  stone  of  stumbling,  and  a  rock  of  offence,  unto 
the  unbelieving  and  disobedient  who  stumble  at  the  word. 
They  cannot,  they  will  not  see  the  glory  of  this  condescension, 
they  neither  desire  nor  labour  so  to  do  ;  yea,  tiiey  hate  it 
and  despise  it.  Christ  in  it  is  a  stone  of  stumbling,  and  a  rock 
of  offence  unto  them.  Wherefore  they  choose  rather  utterly  to 
deny  his  divine  person,  than  allow  that  he  did  thus  abase  him¬ 
self  for  our  sakes.  Rather  than  they  will  own  this  glory,  they 
will  allow  him  no  glory.  A  man  they  say  he  was,  and  no 
more,  and  this  was  his  glory.  This  is  that  principle  of  darkness 
and  unbelief,  which  works  effectually  at  this  day  in  the  minds 
of  many.  They  think  it  an  absurd  tiling,  as  the  Jews  did  of 
old,  that  he  being  a  man  should  be  God  also  ;  or  on  the  other 
hand,  that  the  Son  of  God  should  thus  condescend  to  take  our 
nature  on  him.  This  they  can  see  no  glory  in,  no  relief,  no 
refuge,  no  refreshment  unto  their  souls  in  any  of  their  distress¬ 
es  ;  therefore  do  they  deny  his  divine  person.  Here  faith  tri¬ 
umphs  against  them,  it  finds  that  to  be  a  glorious  sanctuary, 
which  they  cannot  at  all  discern. 

4 


433 


THE  GLOItY  OP  CHRIST,  IN  II1S 

But  it  is  not  so  much  the  declaration  or  vindication  of  this 
glory  of  Christ  which  I  am  at  present  engaged  in,  as  an  exhor¬ 
tation  unto  the  practical  contemplation  of  it  in  away  of  believ¬ 
ing.  And  I  know  that  among  many  this  is  too  much  neglect¬ 
ed  ;  yea,  of  all  the  evils  which  1  have  seen  in  the  days  of  my 
pilgrimage  now  drawing  to  their  close,  there  is  none  so  griev¬ 
ous  as  the  public  contempt  of  the  principal  mysteries  of  the  gos¬ 
pel  among  them  that  are  called  Christians.  Religion  in  the 
profession  of  some  men  is  withered  in  its  vital  principles,  weak¬ 
ened  in  its  nerves  and  sinews,  but  thought  to  be  put  off  with 
outward  gaiety  and  bravery. 

But  my  exhortation  is  unto  diligence  in  the  contemplation  of 
this  glory  of  Christ,  and  the  exercise  of  our  thoughts  about  it. 
Unless  we  are  diligent  herein,  it  is  impossible  we  should  be 
steady  in  the  principal  acts  of  faith,  or  ready  unto  the  principal 
duties  of  obedience.  The  principal  act  of  faith  respects  the  di¬ 
vine  person  of  Christ,  as  all  Christians  must  acknowledge. 
Tli is  we  can  never  secure,  (as  hath  been  declared)  if  we  see 
not  his  glory  in  his  condescension  ;  and  whoever  reduceth  his 
notions  unto  experience,  will  find  that  herein  his  faith  standsor 
falls.  And  the  principal  duty  of  our  obedience,  is  self-denial, 
with  readiness  for  the  cross.  Hereunto  the  consideration  of 
this  condescension  of  Christ  is  the  principal  evangelical  mo¬ 
tive,  and  that  whereinto  our  obedience  in  it  is  to  be  resolved,  as 
the  Apostledeclares,  Phil,  ii.5 — 7. 1  Let  this  mind  be  in  yon,  which 
was  also  in  Christ  Jesus  ;  who  being  in  the  form  of  God,  thought 
it  not  robbery  to  be  equal  with  God  ;  but  made  himself  of  no  re¬ 
putation,  and  took  upon  him  the  form  of  a  servant,  and  was 
made  in  the  likeness  of  men.’  And  no  man  doth  deny  himself 
in  a  due  manner,  who  doth  it  not  on  the  consideration  of  the  self- 
denial  of  the  Son  of  God.  But  a  prevalent  motive  this  is  there¬ 
unto.  For  what  are  thethings  wherein  we  are  to  deny  ourselves, 
or  forego  what  we  pretend  to  have  right  unto?  It  is  in  our 
goods,  our  liberties,  our  relations,  our  lives.  And  what  are  they, 
any,  or  all  of  them,  in  themselves,  or  unto  us,  considering  our  con¬ 
dition,  and  the  end  for  which  we  were  made  ?  Perishing  things, 
which  whether  we  will  or  no,  within  a  few  days  death  will 
give  us  an  everlasting  separation  from  them,  under  the  power 


439 


SUSCEPTION  OF  TIIE  OFFICE  OF  A  MEDIATOR. 

of  a  fever  or  an  asthma,  &c.  as  unto  our  interest  in  them.  But 
how  incomparable  with  respect  hereunto  is  t licit  condescension 
of  Christ,  whereof  we  have  given  an  account?  11  therefore  we 
find  an  unwillingness  in  us,  a  tergiversation  in  our  minds, 
about  these  tilings  when  called  unto  them  in  a  way  of  duty, 
one  view  by  faith  of  the  glory  of  Christ  in  this  condescension, 
and  what  he  parted  from  therein,  when  he  made  himself  of 
no  reputation,  will  be  an  effectual  cure  of  that  sinful  distemper. 

Herein  then,  1  say,  we  may  by  faith  behold  the  glory  of 
Christ,  as  we  shall  do  it  by  sight  hereafter.  If  we  see  no  glory 
in  it,  if  we  discern  not  that  which  is  matter  of  eternal  admira¬ 
tion,  we  walk  in  darkness.  It  is  the  most  ineffable  effect  of 
divine  wisdom  and  grace.  Where  are  our  hearts  and  minds, 
if  we  can  see  no  glory  in  it  ?  1  know  in  the  contemplation  of 

it,  it  will  quickly  overwhelm  onr  reason,  and  bring  our  under¬ 
standing  into  a  loss  ;  but  unto  this  loss  do  l  desire  to  be  brought 
every  day  ;  for  when  faith  can  no  more  act  itself  in  compre¬ 
hension,  when  it  finds  the  object  it  is  fixed  on,  too  great  and 
glorious  to  be  brought  into  our  minds  and  capacities,  it  will  is¬ 
sue  (as  we  said  before)  in  holy  admiration,  humble  adoration, 
and  joyful  thanksgiving.  In  and  by  its  actings  in  them,  doth 
it  fill  tiie  soul  with  ‘joy  unspeakable,  and  full  of  glory.’ 


CHAP.  y. 

THE  GLORY  OF  CHRIST  IN  HIS  LOVE’. 

In  the  susception  and  discharge  of  the  mediatory  office  by  the 
Son  of  God,  the  Scripture  doth  most  eminently  represent  his 
love  as  the  sole  impelling  and  leading  cause  thereof,  Gal.  ii.  20. 
‘Who  loved  me,  and  gave  himself  for  me.’  I  John  iii.  16. 
‘Hereby  perceive  we  the  love  of  God,  because  he  laid  down  his 
life  for  us.’  Rev.  i.  5.  ‘  Unto  him  that  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,’  &c. 


440 


THE  GLORY  OF  CHRIST  IN  HIS  LOVE. 

Herein  is  he  glorious,  in  a  way  and  manner  incomprehen¬ 
sible  ;  for  in  the  glory  of  divine  love,  the  chief  brightness  of 
glory  doth  consist.  'There  is  nothing  of  dread  or  terror  ac¬ 
companying  it,  nothing  but  what  is  amiable  and  infinitely 
refreshing.  Now,  that  we  may  take  a  view  of  the  glory  of 
Christ  herein  by  frith,  the  nature  of  it  must  be  inquired  into. 

1.  The  eternal  disposing  cause  of  the  whole  work  wherein 
the  Lord  Christ  was  engaged  by  the  susception  of  this  office, 
for  the  redemption  and  salvation  of  the  church,  is  the  love  of 
the  Father.  Hereunto  it  is  constantly  ascribed  in  the  Scrip¬ 
ture.  And  this  love  of  the  Father  acted  itself  in  his  eternal  de¬ 
crees,  before  the  foundation  of  the  world,  Eph.  i.  4.  c  According 
as  he  hath  chosen  us  in  him,  before  the  foundation  of  the 
world,  that  we  should  he  holy,  and  without  blame  before  him 
in  love  and  afterwards  in  the  sending  of  his  Son  to  render  it 
effectual,  John  iii.  1(3.  ‘  God  so  loved  the  world,  that  he  gave 
his  only-begotten  Son,  that  whosoever  believeth  in  him,  should 
not  perish,  hut  have  everlasting  life.5  Originally,  it  is  his  eter¬ 
nal  election  of  a  portion  of  mankind  to  be  brought  unto  the 
enjoyment  of  himself,  through  the  mystery  of  the  blood  of 
Christ,  and  the  sanctification  of  the  Spirit,  2  Thess.  ii.  13. 

‘  God  hath  from  the  beginning  chosen  you  to  salvation,  through 
sanctification  of  the  Spirit,  and  belief  of  the  truth,  ver.  16. 
Now  our  Lord  Jesus  Christ  himself,  and  God  even  our  Father, 
which  hath  loved  us,  and  hath  given  us  everlasting  consola¬ 
tion,  and  good  hope  through  grace,5  &c.  Hph.  i.  4 — 9.  1  Accord¬ 
ing  as  he  hath  chosen  us  in  him,  before  the  foundation  of  the 
world,  that  we  should  be  holy,  and  without  blame  before  him  in 
love  ;  having  predestinated  us  unto  the  adoption  of  children  by 
Jesus  Christ  to  himself,  according  to  the  good  pleasure  of  his  will, 
to  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  Beloved  ;  in  whom  we  have  redemption  through 
h  is  blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his 
grace  ;  wherein  he  hath  abounded  towards  us  in  all  wisdom 
and  prudence,  having  made  known  unto  us  the  mystery  of  his 
will,  according  to  his  good  pleasure,  which  he  hath  purposed 
in  himself.5  1  Pet.  i.  2.  1  Elect  according  to  the  foreknowledge 
of  God  the  Father,  through  sanctification  of  the  Spirit  unto 


THE  GLORY  OF  CHRIST  IN  HIS  LOVE. 


441 


obedience,  and  sprinkling  of  the  blood  of  Jesus  Christ ;  grace 
unto  you  and  peace  be  multiplied.’ 

This  eternal  act  of  the  will  of  God  the  Father,  doth  not  con¬ 
tain  in  it  an  actual  approbation  of,  and  complacency  in  the 
state  and  condition  of  those  that  are  elected  ;  but  only  design- 
eth  that  for  them,  on  the  account  whereof,  they  shall  be  ac¬ 
cepted  and  approved.  And  it  is  called  his  love  on  sundry  ac¬ 
counts. 

1.  Because  it  is  an  act  suited  unto  that  glorious  excellency 
of  his  nature,  wherein  he  is  love  ;  for  ‘  God  is  love,’  1  John  iv. 
8,  9.  And  the  first  egress  of  the  divine  properties  must  there¬ 
fore  be  in  an  act  of  communicative  love.  And  whereas  this 
election,  being  an  eternal  act  of  the  will  of  God,  can  have  no 
moving  cause  but  what  is  in  himself,  if  we  could  look  into  all 
the  treasures  of  the  divine  excellencies,  we  should  find  none 
whereunto  it  could  be  so  properly  ascribed,  as  unto  love. 
Wherefore. 

2.  It  is  styled  love,  because  it  was  free  and  undeserved  as 
unto  any  thing  on  our  part.  For  whatever  good  is  done  unto 
any  altogether  undeserved,  if  it  be  with  a  design  of  their  pro¬ 
fit  and  advantage,  it  is  in  an  act  of  love,  and  can  have  no 
other  cause.  So  it  is  with  us  in  respect  of  eternal  election. 
There  was  nothing  in  us,  nothing  foreseen,  as  that  which 
from  ourselves  would  be  in  us,  that  should  any  way  move  the 
will  of  God  unto  this  election  ;  for  whatever  is  good  in  the  best 
of  men  is  an  effect  of  it,  Eph.  i.  4.  1  According  as  he  hath  chosen 
us  in  him,  before  the  foundation  of  the  world,  that  we  should 
be  holy,  and  without  blame  before  him  in  love.’  Whereas 
therefore  it  tends  unto  our  eternal  good,  the  spring  of  it  must 
be  love.  And, 

3.  The  fruits  or  effects  of  it  are  inconceivable  acts  of  love. 
It  is  by  multiplied  acts  of  love,  that  it  is  made  effectual,  John 
iii.  16.  ‘  For  God  so  loved  the  world,  that  he  gave  his  only-be¬ 
gotten  Son,  that  whosoever  believeth  in  him,  should  not  perish, 
but  have  everlasting  life,’  Jer.  xxxi.  3.  ‘  I  have  loved  thee 
with  an  everlasting  love  ;  therefore  with  loving- kindness  have  I 
drawn  thee.’  Eph.  i.  3—6.  ‘  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 

56 


412 


THE  GLORY  OF  CHRIST  IN  HIS  LOVE. 


blessings  in  heavenly  places  in  Christ ;  according  as  he  hath 
chosen  us  in  him,  before  the  foundation  of  the  world,  that  we 
should  be  holy,  and  without  blame  before  him  in  love  ;  having 
predestinated  us  unto  the  adoption  of  children  by  Jesus  Christ 
to  himself,  according  to  the  good  pleasure  of  his  will,  to  the 
praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us  ac¬ 
cepted  in  the  beloved.’  1  John  iv.  8,  9,  1  He  that  loveth  not, 
knoweth  not  God  ;  for  God  is  love.  In  this  was  manifested  the 
love  of  God  towards  us,  because  that  God  sent  his  only-begotten 
Son  into  the  world,  that  we  might  live  through  him.  ver.  16. 
And  we  have  known  and  believed  the  love  that  God  hath  tons. 
God  is  love  ;  and  he  that  dwelleth  in  love  dwelleth  in  God,  and 
God  in  him.’ 

This  is  the  eternal  spring  which  is  derived  unto  the  church, 
through  the  mediation  of  Christ.  Wherefore,  that  which  put 
all  the  design  of  this  eternal  love  of  the  Father  into  execution, 
and  wrought  out  the  accomplishment  of  it,  was  the  love  of  the 
Son,  which  we  inquire  after ;  and  light  may  be  given  unto  it 
in  the  ensuing  observations: 

1.  The  whole  number  or  society  of  the  elect,  were  creatures 
made  in  the  image  of  God,  and  thereby  in  a  state  of  love  with 
him.  All  that  they  were,  had,  or  hoped  for,  were  effects  of  di¬ 
vine  goodness  and  love.  And  the  life  of  their  souls  was  love 
unto  God.  And  a  blessed  state  it  was,  preparatory  for  the  eter¬ 
nal  life  of  love  in  heaven. 

2.  From  this  state  they  fell  by  sin,  into  a  state  of  enmity  with 
God  ;  which  is  comprehensive  of  all  miseries,  temporal  and 
eternal. 

3.  Notwithstanding  this  woful  catastrophe  of  our  first  state, 
yet  our  nature  on  many  accounts  was  recoverable  unto  the  en¬ 
joyment  of  God,  as  I  have  at  large  elsewhere  declared. 

4.  In  this  condition,  the  first  act  of  love  in  Christ  towards  us, 
was  in  pity  and  compassion.  A  creature  made  in  the  image 
of  God,  and  fallen  into  misery,  yet  capable  of  recovery,  is  the 
proper  object  of  divine  compassion.  That  which  is  so  celebrat¬ 
ed  in  the  Scripture,  as  the  bowels,  the  pity,  the  compassion  of 
God,  is  the  acting  of  divine  love  towards  us,  on  the  considera¬ 
tion  of  our  distress  and  misery.  But  all  compassion  ceaseth  to- 


THE  GLORY  OF  CHRIST  IN  HIS  LOVE. 


443 


wards  them  whose  condition  is  irrecoverable.  Wherefore  the 
Lord  Christ  pitied  not  the  angels  that  fell,  because  their  nature 
was  not  to  be  relieved.  Of  this  compassion  in  Christ,  see  Heb. 
ii.  14,  15,  lb.  *  Forasmuch  then  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same  ; 
that  through  death  he  might  destroy  him  that  had  the  power  of 
death,  that  is,  the  devil  ;  and  deliver  them  who  through  fear  of 
death  were  all  their  life-time  subject  to  bondage.  For  verily  he 
took  not  on  him  the  nature  of  angels  ;  but  lie  took  on  him  the 
seed  of  Abraham.’  Isa.  lxiii.  9.  ‘In  all  their  affliction  he  was 
afflicted,  and  the  angel  of  his  presence  saved  them;  in  his  love 
and  in  his  pity  he  redeemed  them,  and  he  bare  them,  and  car¬ 
ried  them  all  the  days  of  old.’ 

5.  As  then  we  lay  under  the  eye  of  Christ  in  our  misery,  we 
were  the  objects  of  his  pity  and  compassion  ;  but  as  he  looketh 
on  us  as  recoverable  out  of  that  state,  his  love  worketh  in  and 
by  delight.  It  was  an  inconceivable  delight  unto  him,  to  take 
a  prospect  of  the  deliverance  of  mankind  unto  the  glory  of  God, 
which  is  also  an  act  of  love.  This  is  divinely  expressed,  Prov 
viii.  30,  31.  ‘  Then  was  I  by  him,  as  one  brought  up  with  him  ; 
and  l  was  daily  his  delight,  rejoicing  always  before  him  ;  re¬ 
joicing. in  the  habitable  part  of  his  earth,  and  my  delights  were 
with  the  sons  of  men.’  As  it  hath  been  elsewhere  explained. 

6.  If  it  be  inquired,  whence  this  compassion  and  delight  in 
him  should  arise,  what  should  be  the  cause  of  them;  that  he 
who  was  eternally  blessed  in  his  own  self-sufficiency,  should  so 
deeply  concern  himself  in  our  lost  forlorn  condition  ?  I  say  it 
did  so,  merely  from  the  infinite  love  and  goodness  of  his  own 
nature,  without  the  least  procuring  inducement  from  us,  or  any 
thing  in  us,  Tit.  iii.  5.  ‘Not  by  works  of  righteousness,  which 
we  have  done,  but  according  to  his  mercy  he  saved  us  by  the 
washing  of  regeneration,  and  renewing  of  the  Holy  Ghost.’ 

7.  In  this  his  readiness,  willingness,  and  delight,  springing 
from  love  and  compassion,  the  counsel  of  God  concerning  the 
way  of  our  recovery,  is  as  it  were  proposed  unto  him.  Now 
this  was  a  way  of  great  difficulties  and  perplexities  unto  him¬ 
self;  that  is,  unto  his  person  as  it  was  to  be  constituted.  Unto 
the  divine  nature  nothing  is  grievous,  nothing  is  difficult ;  but 


444 


THE  GLORY  OP  CHRIST  IN  HIS  LOVE. 


he  was  to  have  another  nature,  wherein  he  was  to  undergo  the 
difficulties  of  this  way  and  work.  It  was  required  of  him,  that 
he  should  pity  us,  until  he  had  none  left  to  pity  himself  when 
he  stood  in  need  of  it ;  that  he  should  pursue  his  delight  to  save 
us,  until  his  own  soul  was  heavy  and  sorrowful  unto  death  ; 
that  he  should  relieve  us  in  our  sufferings,  by  suffering  the 
same  thing's  that  we  should  have  done.  But  he  was  not  in  the 
least  hereby  deterred  from  undertaking  this  work  of  love  and 
mercy  for  us  ;  yea,  his  love  rose  on  this  proposal,  like  the  wa¬ 
ters  of  a  mighty  stream  against  opposition.  For  hereon  he 
says,  ‘Lo,  T  come  to  do  thy  will,  O  God,  it  is  my  delight  to  do 
it,’  Heb.  x.  5,  6,  7.  Isa.  1.  5,  6,  7.  4  The  Lord  God  hath  opened 
mine  ear,  and  I  was  not  rebellious,  neither  turned  away  back. 
I  gave  my  back  to  the  smiters,  and  my  cheeks  to  them  that 
plucked  off’  the  hair  ;  I  hid  not  my  face  from  shame  and  spit¬ 
ting. 

8.  Being  thus  inclined,  disposed,  and  ready  in  the  eternal 
love  of  his  divine  person,  to  undertake  the  office  of  mediation, 
and  the  work  of  our  redemption  ;  a  body  was  prepared  for  him. 
In  this  body  or  human  nature  made  his  own,  he  was  to  make 
this  love  effectual  in  all  its  inclination  and  actings.  It  was 
provided  for  him  unto  this  end,  and  filled  with  all  grace  in  a 
way  unmeasurable,  especially  with  fervent  love  unto  mankind. 
And  hereby  it  became  a  meet  instrument,  to  actuate  his  eternal 
love  in  all  the  fruits  of  it. 

9.  It  is  hence  evident,  that  this  glorious  love  of  Christ  doth 
not  consist  alone  in  the  eternal  actings  of  his  divine  person,  or 
the  divine  nature  in  his  person  ;  such  indeed  is  the  love  of  the 
Father,  namely,  his  eternal  purpose  for  the  communication  of 
grace  and  glory,  with  his  acquiescency  therein  ;  but  there  is 
more  in  the  love  of  Christ?  for  when  he  exercised  this  love,  he 
was  man  also,  and  not  God  only.  And  in  none  of  those  eternal 
acts  of  love  could  the  human  nature  of  Christ  have  any  interest 
or  concern  ;  yet  is  the  love  of  the  man  Christ  Jesus,  celebrated 
in  the  Scripture. 

10.  Wherefore  this  love  of  Christ  which  we  inquire  after,  is 
the  love  of  his  person,  that  is,  which  he  in  his  own  person  acts 
in  and  by  his  distinct  natures,  according  unto  their  distinct 


THE  GLORY  OF  CHRIST  IN  HIS  LOVE. 


445 


essential  properties.  And  the  acts  of  love  in  these  distinct 
natures,  are  infinite,  distinct,  and  different ;  yet  are  they  all 
acts  of  one  and  the  same  person.  So  then,  whether  that  act  of 
love  in  Christ,  which  we  would  at  any  time  consider,  be  an 
eternal  act  of  the  divine  nature  in  the  person  of  the  Son  of  God  ; 
or  whether  it  be  an  act  of  the  human,  performed  in  time  by  the 
gracious  faculties  and  powers  of  that  nature,  it  is  still  the  love 
of  one  and  the  self-same  person,  Christ  Jesus. 

It  was  an  act  of  inexpressible  love  in  him,  that  he  assumed  our 
nature,  Heb.  ii.  14.  17.  But  it  was  an  act  in  and  of  his  divine  na¬ 
ture,  only ;  for  it  was  antecedent  unto  the  existence  of  his  human 
nature,  which  could  not  therefore  concur  therein.  His  laying 
down  his  life  for  us,  was  an  act  of  inconceivable  love,  1  John  iii. 
1 6.  1  Hereby  perceive  we  the  love  of  God,  because  he  laid  down 
his  life  for  us.5  Yet  was  it  only  an  act  of  the  human  nature, 
wherein  he  offered  himself  and  died.  But  both  the  one  and 
the  other  were  acts  of  his  divine  person  ;  whence  it  is  said,  that 
God  laid  down  his  life  for  us,  and  purchased  the  church  with  his 
own  blood. 

This  is  that  love  of  Christ  wherein  he  is  glorious,  and  where¬ 
in  we  are  by  faith  to  behold  his  glory.  A  great  part  of  the 
blessedness  of  the  saints  in  heaven,  and  their  triumph  therein, 
consists  in  their  beholding  of  this  glory  of  Christ, in  their  thank¬ 
ful  contemplations  of  the  fruits  of  it,  Rev.  v.  9,  10.  And  they 
sung  a  new  song,  saying,  Thou  art  worthy  to  take  the  book, 
and  to  open  the  seals  thereof ;  for  thou  wast  slain,  and  hast  re¬ 
deemed  us  to  God  by  thy  blood,  out  of  every  kindred,  and  tongue, 
and  people,  and  nation  ;  and  hast  made  us  unto  our  God  kings 
and  priests  ;  and  we  shall  reign  on  the  earth, &c. 

The  illustrious  brightness  wherewith  this  glory  shines  in  hea¬ 
ven,  the  all-satisfying  sweetness  which  the  view  of  it  gives  unto 
the  souls  of  the  saints  there  possessed  of  glory,  are  not  by  us  con¬ 
ceivable  nor  to  be  expressed.  Here  this  lovepasseth  knowledge, 
there  we  shall  comprehend  the  dimensions  of  it.  Yet  even  here, 
if  we  are  not  slothful  and  carnal,  we  may  have  a  refreshing 
prospect  of  it :  and  where  comprehension  fails,  let  admiration 
take  place. 

My  present  business  is  to  exhort  others  unto  the  contemplation 


446 


TIIE  GLORY  OP  CIIRTST  IN  HIS  LOVE. 


of  it,  though  it  be  but  a  little,  a  very  little,  a  small  portion  of  it  that 
I  can  conceive  ;  and  less  than  that  very  little,  that  I  can  express. 
Yet  may  it  be  my  duty  to  excite  not  only  myself,  but  others 
also  unto  due  inquiries  after  it ;  unto  which  end  I  offer  the 
things  ensuing. 

1.  Labour  that  your  minds  may  continually  be  fitted  and  pre¬ 
pared  for  such  heavenly  contemplations.  If  they  are  carnal 
and  sensual,  or  filled  with  earthly  things,  a  due  sense  of  this  love 
of  Christ  and  its  glory,  will  not  abide  in  them.  Virtue  and  vice 
in  their  highest  degrees,  are  not  more  diametrically  opposite  and 
inconsistent  in  the  same  mind,  than  are  an  habitual  course  of 
sensual  worldly  thoughts,  and  a  due  contemplation  of  the  glory 
of  the  love  of  Christ;  yea,  an  earnestness  of  spirit,  pregnant 
with  a  multitude  of  thoughts  about  the  lawful  occasions  of  life, 
is  obstructive  of  all  due  communion  with  the  Lord  Jesus  Christ 
herein. 

Few  there  are  whose  minds  are  prepared  in  a  due  manner 
for  this  duty.  The  actions  and  communications  of  the  most, 
evidence  what  is  the  inward  frame  of  their  souls.  They  rove  up 
and  down  in  their  thoughts,  which  are  continually  led  by  their 
affections  into  the  corners  of  the  earth.  It  is  in  vain  to  call 
such  persons  unto  contemplations  of  the  glory  of  Christ  in  his 
love.  An  holy  composure  of  mind  by  virtue  of  spiritual  prin¬ 
ciples,  an  inclination  to  seek  after  refreshment  in  heavenly 
things,  and  to  bathe  the  soul  in  the  fountain  of  them,  with  con¬ 
stant  apprehensions  of  the  excellency  of  this  divine  glory,  are 
required  hereunto. 

2.  Be  not  satisfied  with  general  notions  concerning  the  love 
of  Christ,  which  represent  no  glory  unto  the  mind  ;  wherewith 
many  deceive  themselves.  All  who  believe  his  divine  person, 
profess  a  valuation  of  his  love,  and  think  them  not  Christians 
who  are  otherwise  minded  ;  but  they  have  only  general  notions, 
and  not  any  distinct  conceptions  of  it,  and  really  know  not 
what  it  is.  To  deliver  us  from  this  snare,  peculiar  meditations 
on  its  principal  concerns  are  required  of  us.  As, 

(1.)  Whose  love  it  is;  namely,  of  the  divine  person  of  the 
Son  of  God.  He  is  expressly  called  God,  with  respect  unto 
the  exercise  of  this  love  :  that  we  may  always  consider  whose 


TOE  GLORY  OF  CHRIST  IN  HIS  LOVE. 


447 


it  is,  1  John  iii.  16.  £  Hereby  perceive  we  the  love  of  God,  be¬ 
cause  he  laid  down  his  life  for  us.’ 

(2.)  By  what  ways  and  means  this  wonderful  love  of  the 
Son  of  God  doth  act  itself ;  namely,  in  the  divine  nature,  by 
eternal  acts  of  wisdom,  goodness,  and  grace  proper  thereunto  ; 
and  in  the  human,  by  temporary  acts  of  pity  or  compassion  ; 
with  all  the  fruits  of  them  in  doing  and  suffering  for  us,  Eph. 
iii.  19.  1  And  to  know  the  love  of  Christ,  which  passeth  know¬ 
ledge,  that  ye  might  be  filled  with  all  the  fulness  of  God.’  Heb. 
ii.  14,  15.  ‘  Forasmuch  then  as  the  children  are  partakers 
of  flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same  ; 
that  through  death  he  might  destroy  him  that  had  the  power  of 
death,  that  is,  the  devil ;  and  deliver  them  who  through  fear  of 
death  were  all  their  life-time  subject  to  bondage.’  Rev.  i.  5. 

‘  Unto  him  that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,’  &c. 

(3.)  What  is  the  freedom  of  it,  as  unto  any  desert  on  our 
part,  1  John  iv.  10.  ‘Herein  is  love,  not  that  we  loved  God, 
but  that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for 
our  sins.’  It  was  hatred,  not  love,  that  we  in  ourselves  deserv¬ 
ed,  which  is  a  consideration  suited  to  fill  the  soul  with  self- 
abasement,  the  best  of  frames  in  the  contemplation  of  the  glory 
of  Christ. 

(4.)  What  is  the  efficacy  of  it  in  its  fruits  and  effects,  with 
sundry  other  considerations  of  the  like  nature.  By  a  distinct 
prospect  and  admiration  of  these  things,  the  soul  may  walk  in 
this  paradise  of  God,  and  gather  here  and  there  an  heavenly 
flower,  conveying  unto  it  a  sweet  savour  of  this  love  of  Christ, 
Cant.  ii.  2,  3,  4.  1  As  the  lily  among  thorns,  so  is  nqr  love  among 
the  daughters.  As  the  apple-tree  among  the  trees  of  the  wood, 
so  is  my  beloved  among  the  sons.  I  sat  down  under  his  sha¬ 
dow  with  great  delight,  and  his  fruit  was  sweet  to  my  taste.  He 
brought  me  to  the  banqueting-house,  and  his  banner  over  me 
was  love.’ 

Moreover,  be  not  contented  to  have  right  notions  of  the  love 
of  Christ  in  your  minds,  unless  you  can  attain  a  gracious  taste 
of  it  in  your  hearts  ;  no  more  than  you  would  be  to  see  a  feast 
or  banquet  richly  prepared,  and  partake  of  nothing  of  it  unto 


443 


THE  GLORY  OF  CHRIST,  IN  THE 


your  refreshment.  It  is  of  that  nature  that  we  may  have  a  spi¬ 
ritual  sensation  of  it  in  our  minds ;  whence  it  is  compared  by 
the  spouse  to  apples,  and  flagons  of  wine.  We  may  taste  that 
the  Lord  is  gracious ;  and  if  we  find  not  a  relish  of  it  in  our 
hearts,  we  shall  not  long  retain  the  notion  of  it  in  our  minds. 
Christ  is  the  meat,  the  bread,  the  food  of  our  souls.  Nothing  is 
in  him  of  an  higher  spiritual  nourishment  than  his  love,  which 
we  should  always  desire. 

In  this  love  is  he  glorious  ;  for  it  is  such  as  no  creatures,  angels 
or  men,  could  have  the  least  conceptions  of,  before  its  manifesta¬ 
tion  by  its  effects ;  and  after  its  manifestation,  it  is  in  this  world 
absolutely  incomprehensible. 


CHAP.  VI. 

THE  GLORY  OF  CHRIST  IN  THE  DISCHARGE  OF  HIS  MEDIA¬ 
TORY  OFFICE. 

As  the  Lord  Christ  was  glorious  in  the  susceptiou  of  his  office  ; 
so  was  he  also  in  its  discharge.  An  unseen  glory  accompanied 
him  in  all  that  he  did,  in  all  that  he  suffered.  Unseen  it  was 
unto  the  eyes  of  the  world,  but  not  in  his  who  alone  can  judge 
of  it.  Had  men  seen  it,  they  would  not  have  crucified  the 
Lord  of  glory.  Yet  to  some  of  them  it  was  made  manifest. 
Hence  they  testified  that  in  the  discharge  of  his  office  they  be¬ 
held  his  glory,  the  glory  as  of  the  only-begotten  of  the  Father, 
John  i.  14.  and  that  when  others  could  see  neither  c  form  nor 
comeliness  in  him  that  he  should  be  desired,’  Isa.  liii.  2.  And 
so  it  is  at  this  day.  I  shall  only  make  some  few  observations  ; 
first,  on  what  he  did  in  a  way  of  obedience,  and  then  on  what 
he  suffeied  in  the  discharge  of  his  office  so  undertaken  by  him. 

1.  What  he  did,  what  obedience  he  yielded  unto  the  law  of 
God  in  the  discharge  of  his  office,  (with  respect  whereunto  he 


DISCHARGE  OP  IIIS  MEDIATORY  OFFICE. 


449 


said,  Lo,  I  come  to  do  thy  will,  O  God,  yea,  thy  law  is  in  my 
heart,)  it  was  all  on  his  own  free  choice  or  election,  and  was 
resolved  thereinto  alone.  It  is  our  duty  to  endeavour  after 
freedom,  willingness,  and  cheerfulness  in  all  our  obedience. 
Obedience  hath  its  formal  nature  from  our  wills.  So  much  as 
there  is  of  our  wills,  in  what  we  do  towards  God,  so  much 
there  is  of  obedience,  and  no  more.  Howbeit,  we  are  antecedent¬ 
ly  unto  all  acts  of  our  own  wills,  obliged  unto  all  that  is  called 
obedience.  From  the  very  constitution  of  our  natures,  we  are 
necessarily  subject  unto  the  law  of  God.  All  that  is  left  unto 
us,  is  a  voluntary  compliance  with  unavoidable  commands  ; 
with  him  it  was  not  so.  An  act  of  his  own  will  and  choice  pre¬ 
ceded  all  obligation  unto  obedience.  He  obeyed  because  he 
would,  before  because  he  ought.  He  said,  ‘  Lo,  I  come  to  do 
thy  will,  O  God,5  before  he  was  obliged  to  do  that  will.  By  his 
own  choice,  and  that  in  an  act  of  infinite  condescension  and  love, 
as  we  have  shewed,  he  was  made  of  a  woman,  and  thereby 
made  under  the  law.  In  his  divine  person  he  was  Lord  of  the 
law,  above  it,  no  more  obnoxious  unto  its  commands,  than  its 
curse.  Neither  was  he  afterwards  in  himself  on  his  own  account 
unobnoxious  unto  its  curse,  merely  because  he  was  innocent, but 
also  because  he  was  every  way  above  the  law  itself,  and  all  its 
force. 

This  was  the  original  glory  of  his  obedience.  The  wisdom, 
the  grace,  the  love,  the  condescension  that  was  in  this  choice, 
animated  every  act,  every  duty  of  his  obedience,  rendering  it 
amiable  in  the  sight  of  God,  and  useful  unto  us.  So  when  he 
went  unto  John  to  be  baptized,  he  who  knew  he  had  no  need  of 
it  on  his  own  account,  would  have  declined  the  duty  of  admi¬ 
nistering  that  ordinance  unto  him  :  but  he  replied,  1  Suffer  it 
to  be  so  now;  for  thus  it  becometh  us  to  fulfil  all  righteous¬ 
ness,’  Mat.  iii.  15.  This  I  have  undertaken  willingly  of  my 
own  accord,  without  any  need  of  it  for  myself,  and  therefore 
will  discharge  it.  For  him  who  was  Lord  of  all  universally, 
thus  to  submit  himself  lo  universal  obedience,  carrieth  along 
with  it  an  evidence  of  glorious  grace. 

2.  This  obedience  as  unto  the  use  and  end  of  it,  was  not  for 
himself,  but  for  us.  We  were  obliged  unto  it,  and  could  not  per- 

57 


450 


THE  GLORY  OF  CHRIST,  IN  THE 

form  it ;  lie  was  not  obliged  unto  it  any  otherwise  but  by  a  free 
act  of  his  own  will,  and  did  perform  it.  God  gave  him  this 
honour,  that  he  should  obey  for  the  whole  church,  that  by  ‘his 
obedience  we  should  be  made  righteous,’  Rom.  v.  19.  Herein,  I 
say,  did  God  give  him  honour  and  glory,  that  his  obedience 
should  stand  in  the  stead  of  the  perfect  obedience  of  the  church 
as  unto  justification. 

3.  His  obedience  being  absolutely  universal,  and  absolutely 
perfect,  was  the  great  representative  of  the  holiness  of  God  in 
the  law.  It  was  represented  glorious  when  the  ten  words  were 
written  by  the  finger  of  God  in  tables  of  stone  ;  it  appears  yet 
more  eminently  in  the  spiritual  transcription  of  it  in  the  hearts 
of  believers  ;  but  absolutely  and  perfectly  it  is  exemplified  only 
in  the  holiness  and  obedience  of  Christ,  which  answered  it  unto 
the  utmost.  And  this  is  no  small  part  of  his  glory  in  obedi¬ 
ence,  that  the  holiness  of  God  in  the  law  was  therein,  and  there¬ 
in  alone  in  that  one  instance,  as  unto  human  nature,  fully  re¬ 
presented. 

2.  He  wrought  out  this  obedience  against  all  difficulties  and 
oppressions.  For  although  he  was  absolutely  free  from  that 
disorder  which  in  us  hath  invaded  our  whole  natures,  which 
internally  renders  all  obedience  difficult  unto  us,  and  perfect 
obedience  impossible  ;  yet  as  unto  opposition  from  without,  in 
temptations,  sufferings,  reproaches,  contradictions,  he  met  with 
more  than  we  all.  Hence  is  that  glorious  word,  c  Although  he 
were  a  Son,  yet  he  learned  obedience,  by  the  things  which  he 
suffered,’  Heb.  v.  8.  See  our  exposition  of  this  place.  But, 

5.  The  glory  of  this  obedience  ariseth  principally  from  the 
consideration  of  the  person,  who  thus  yielded  it  unto  God.  This 
was  no  other  but  the  Son  of  God  made  man  ;  God  and  man  in 
one  person.  He  who  was  in  heaven,  above  all,  Lord  of  all,  at 
the  same  time  lived  in  the  world  in  a  condition  of  no  reputa¬ 
tion,  and  a  course  of  the  strictest  obedience  unto  the  whole  law 
of  God.  He  unto  whom  prayer  was  made,  prayed  himself  night 
and  day.  He  whom  all  the  angels  of  heaven,  and  all  creatures 
worshipped,  was  continually  conversant  in  all  the  duties  of  the 
worship  of  God.  He  who  was  over  the  house,  diligently  ob¬ 
served  the  meanest  office  of  the  house.  He  that  made  all  men, 


DISCHARGE  OF  HIS  MEDIATORY  OFFICE. 


451 


in  whose  hand  they  are  as  clay  in  the  hand  of  the  potter,  ob¬ 
served  amongst  them  the  strictest  rules  of  justice,  in  giving  unto 
every  one  his  due,  and  of  charity,  in  giving  good  things  that 
were  not  so  due.  This  is  that  which  renders  the  obedience 
of  Christ  in  the  discharge  of  his  office,  both  mysterious  and  glo¬ 
rious. 

2dly,  Again,  the  glory  of  Christ  is  proposed  unto  us  in  what 
he  suffered  in  the  discharge  of  the  office  which  he  had  under¬ 
taken.  There  belonged  indeed  unto  his  office,  victory,  success, 
and  triumph  with  great  glory,  Isa.  lxiii.  1 — 5.  ‘  Who  is  this  that 
cometh  from  Edom,  with  dyed  garments  from  Bozrah  ?  this  that 
is  glorious  in  his  apparel,  travelling  in  the  greatness  of  his 
strength  ?  I  that  speak  in  righteousness,  mighty  to  save. 
Wherefore  art  thou  red  in  thine  apparel,  and  thy  garments  like 
him  that  treadeth  in  the  wine-fat?  I  have  trodden  the  wine¬ 
press  alone,  and  of  the  people  there  was  none  with  me ;  for  I 
will  tread  them  in  mine  anger,  and  trample  them  in  my  fury, 
and  their  blood  shall  be  sprinkled  upon  my  garments,  and  I 
will  stain  all  my  raiment.  For  the  day  of  vengeance  is  in  mine 
heart,  and  the  year  of  my  redeemed  is  come.  And  I  looked, 
and  there  was  none  to  help,  and  I  wondered  that  there  was  none 
to  uphold  ;  therefore  mine  own  arm  brought  salvation  unto  me, 
and  my  fury,  it  upheld  me.’  But  there  were  sufferings  also  re¬ 
quired  of  him  antecedently  thereunto.  ‘Ought  not  Christ  to 
suffer  and  to  enter  into  his  glory?’ 

But  such  were  these  sufferings  of  Christ,  as  that  in  our 
thoughts  about  them,  our  minds  quickly  recoil  in  a  sense  of 
their  insufficiency  to  conceive  aright  of  them  ;  never  any  one 
launched  into  this  ocean  with  his  meditations,  but  he  quickly 
found  himself  unable  to  fathom  the  depths  of  it ;  nor  shall  I  here 
undertake  an  inquiry  into  them.  I  shall  only  point  at  this 
spring  of  glory,  and  leave  it  under  a  vail. 

We  might  here  look  on  him  as  under  the  weight  of  the  wrath 
of  God,  and  the  curse  of  the  law;  taking  on  himself,  and  on 
his  whole  soul,  the  utmost  of  evil  that  God  had  ever  threatened 
to  sin,  or  sinners  ;  we  might  look  on  him  in  his  agony  and 
bloody  sweat,  in  his  strong  cries  and  supplications,  when  he  was 
sorrowful  unto  the  death,  and  began  to  be  amazed,  in  apprehen- 


452 


THE  GLORY  OF  CHRIST,  IN  THE 

sions  of  the  things  that  were  coming  on  him  ;  of  that  dreadful 
trial  which  he  was  entering  into  ;  we  might  look  upon  him, 
conflicting  with  all  the  powers  of  darkness,  the  rage  and  mad¬ 
ness  of  men  ;  suffering  in  his  soul,  his  body,  his  name,  his  re¬ 
putation,  his  goods,  his  life  ;  some  of  these  sufferings  being  im¬ 
mediately  from  God  above,  others  from  devils  and  wicked  men, 
act i no-  according  to  the  determinate  counsel  of  God  ;  we  might 
look  on  him  praying,  weeping,  crying  out,  bleeding,  dying,  in 
all  things  making  his  soul  an  offering  for  sin.  So  was  he  taken 
from  prison  and  judgment,  and  who  shall  declare  his  genera¬ 
tion  ?  for  he  was  cut  off  from  the  land  of  the  living  ;  1  for  the 
transgression  (saith  God)  of  my  people  was  he  smitten,’  Isa.  liii. 
8.  But  these  things  I  shall  not  insist  on  in  particular,  but  leave 
them  under  such  a  vail  as  may  give  us  a  prospect  into  them,  so 
far  as  to  fill  our  souls  with  holy  admiration. 

Lord,  what  is  man  that  thou  art  thus  mindful  of  him  !  and 
the  son  of  man  that  thou  visitest  him  !  Who  hath  known  thy 
mind,  or  who  hath  been  thy  counsellor?  O  the  depth  of  the 
riches  both  of  the  wisdom  and  knowledge  of  God  !  how  un¬ 
searchable  are  his  judgments,  and  his  ways  past  finding  out ! 
What  shall  we  say  unto  these  things  ?  that  God  spared  not  his 
only  Son,  but  gave  him  up  unto  death,  and  all  the  evils  included 
therein,  for  such  poor  lost  sinners  as  we  are ;  that  for  oursakes 
the  eternal  Son  of  God  should  submit  himself  unto  all  the  evils 
that  our  natures  are  obnoxious  unto,  and  that  our  sins  had  de¬ 
served,  that  we  might  be  delivered? 

How  glorious  is  the  Lord  Christ  on  this  account  in  the  eyes 
of  believers  !  When  Adam  had  sinned,  and  thereby  eternally, 
according  unto  the  sanction  of  the  law,  ruined  himself  and  all 
his  posterity,  he  stood  ashamed,  afraid,  trembling  as  one  ready 
to  perish  for  ever  under  the  displeasure  of  God.  Death  was 
that  which  he  deserved,  and  immediate  death  was  that  which 
he  looked  for.  In  this  state  the  Lord  Christ  in  the  promise 
comes  unto  him,  and  says,  Poor  creature  !  how  woful  is  thy 
condition  !  how  deformed  is  thy  appearance  ?  what  is  become 
of  the  beauty,  of  the  glory  of  that  image  of  God  wherein  thou 
wast  created  !  how  hast  thou  taken  on  thee  the  monstrous  shape 
and  image  of  Satan  ?  And  yet  thy  present  misery,  thy  entrance 


DISCHARGE  OF  HIS  MEDIATORY  OFFICE. 


453 


into  dust  and  darkness,  is  no  way  to  be  compared  with  what  is 
to  ensue  ;  eternal  distress  lies  at  the  door.  But  yet  look  up 
once  more,  and  behold  me,  that  thou  mayest.have  some  glimpse 
of  what  is  in  the  designs  of  infinite  wisdom,  love,  and  grace  ; 
come  forth  from  thy  vain  shelter,  thy  hiding-place  ;  I  will  put 
myself  into  thy  condition  ;  1  will  undergo  and  bear  that  burden 
of  guilt  and  punishment,  which  would  sink  thee  eternally  into 
the  bottom  of  hell.  I  will  pay  that  which  I  never  took  ;  and 
be  made  temporally  a  curse  for  thee,  that  thou  mayest  attain 
unto  eternal  blessedness.  To  the  same  purpose  he  speaks  unto 
convinced  sinners,  in  the  invitation  he  gives  them  to  come  unto 
him. 

Thus  is  the  Lord  Christ  set  forth  in  the  gospel,  evidently  cru¬ 
cified  before  our  eyes,  Gal.  iii.  1.  namely,  in  the  representation 
that  is  made  of  his  glory,  in  the  suffering  he  underwent  for  the 
discharge  of  the  office  he  had  undertaken.  Let  us  then  behold 
him  as  poor,  despised,  persecuted,  reproached,  reviled,  hanged 
on  a  tree  ;  in  all,  labouring  under  a  sense  of  the  wrath  of  God 
due  unto  our  sins.  Unto  this  end  are  they  recorded  in  the  gos¬ 
pel,  read,  preached,  and  represented  unto  us.  But  what  can 
we  see  herein?  what  glory  is  in  these  things?  Are  not  these 
the  things  which  all  the  world  of  Jews  and  Gentiles  stumbled 
and  took  offence  at  ?  those  wherein  he  was  appointed  to  be  a 
stone  of  stumbling,  and  a  rock  of  offence  ?  Was  it  not  esteem¬ 
ed  a  foolish  thing  to  look  for  help  and  deliverance  by  the  mise¬ 
ries  of  another  ?  to  look  for  life  by  his  death  ?  The  Apostle 
declares  at  large  that  such  it  was  esteemed,  1  Cor.  i.  So  was 
it  in  the  wisdom  of  the  world.  But  even  on  the  account  of 
these  things  is  he  honourable,  glorious,  and  precious  in  the 
sight  of  them  that  do  believe,  1  Pet.  ii.  6,  7.  For  even  herein 
he  was  the  1  wisdom  of  God,  and  the  power  of  God,’  1  Cor.  i.  24. 
And  the  Apostle  declares  at  large,  the  grounds  and  reasons  of 
the  different  thoughts  and  apprehensions  of  men,  concerning 
the  cross  and  sufferings  of  Christ,  2  Cor.  iv.  3,  4.  ‘  But  if  our 
gospel  be  hid,  it  is  hid  to  them  that  are  lost ;  in  whom  the  god 
of  this  world  hath  blinded  the  minds  of  them  which  believe  not, 
lest  the  light  of  the  glorious  gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  unto  them.’ 


454  TIIE  GLORY  OF  CHRIST  IN  HIS  EXALTATION. 


CHAP.  VII. 

THE  GLORY  OF  CHRIST  IN  HIS  EXALTATION,  AFTER  THE 
ACCOMPLISHMENT  OF  THE  WORK  OF  MEDIATION  IN  THIS 
WORLD. 

We  may  in  the  next  place  behold  the  glory  of  Christ  with  re¬ 
spect  unto  his  office,  in  the  actings  of  God  towards  him,  which 
ensued  on  his  discharge  of  it  in  this  world,  in  his  own  exalta¬ 
tion. 

These  are  the  two  heads,  whereunto  all  the  prophesies  and 
predictions  concerning  Jesus  Christ  under  the  Old  Testament 
are  referred,  namely,  his  sufferings,  and  the  glory  that  ensued 
thereon,  1  Pet.  i.  11.  ‘  All  the  prophets  testified  before-hand  of 
the  sufferings  of  Christ,  and  the  glory  that  should  follow.’  So 
when  he  himself  opened  the  Scriptures  unto  his  disciples,  he 
gave  them  this  as  the  sum  of  the  doctrine  contained  in  them ; 
1  Ought  not  Christ  to  have  suffered  these  things,  and  to  enter 
into  his  glory?’  Luke  xxiv.  26.  The  same  is  frequently  ex¬ 
pressed  elsewhere,  Rom.  xiv.  9.  Phil.  ii.  5 — 8. 

So  much  as  we  know  of  Christ,  his  sufferings  and  his  glory; 
so  much  do  we  understand  of  the  Scripture,  and  no  more. 

These  are  the  two  heads  of  the  mediation  of  Christ  and  his 
kingdom  ;  and  this  is  their  order  which  they  communicate  unto 
the  church  ;  first  sufferings,  and  then  glory  :  If  we  suffer,  we 
shall  also  reign  with  him,  2  Tim.  ii.  12.  They  do  but  deceive 
themselves,  who  design  any  other  method  of  these  things.  Some 
would  reign  here  in  this  world  ;  and  we  may  say  with  the 
Apostle,  Would  you  did  reign,  that  we  might  reign  with  you. 
But  the  members  of  the  mystical  body  must  be  conformed  unto 
the  Head.  In  him  sufferings  went  before  glory,  and  so  they 
must  in  them.  The  order  in  the  kingdom  of  Satan  and  the 
world,  is  contrary  hereunto.  First,  the  good  things  of  this  life, 
and  then  eternal  misery,  is  the  method  of  that  kingdom,  Luke 
xxiv.  25.  £  But  Abraham  said,  Son,  remember  that  thou  in  thy 


THE  GLORY  OF  CHRIST  IN  HIS  EXALTATION. 


455 


lifetime  receivedst  thy  good  things,  and  likewise  Lazarus  evil 
tilings;  but  now  he  is  comforted,  and  thou  art  tormented.’ 

These  are  the  two  springs  of  the  salvation  of  the  church  ;  the 
two  anointed  ones  that  stand  before  the  Lord  of  the  whole 
earth  ;  from  which  all  the  golden  oil  whereby  the  church  is  de¬ 
dicated  unto  God,  and  sanctified,  doth  flow.  This  glory  of 
Christ  in  his  exaltation  which  followed  on  his  sufferings,  is  that 
which  w^e  now  inquire  into.  And  we  shall  state  our  apprehen¬ 
sions  of  it  in  the  ensuing  observations  : 

1.  This  is  peculiarly  that  glory  which  the  Lord  Christ  prays 
that  his  disciples  may  be  where  he  is,  to  behold  it.  It  is  not 
solely  so,  as  it  is  considered  absolutely  ;  but  it  is  that,  wherein 
all  the  other  parts  of  his  glory  are  made  manifest.  It  is  the  evi¬ 
dence,  the  pledge,  the  means  of  the  manifestation  of  them  all. 
As  unto  the  instances  of  his  glory  before  insisted  on,  there  was 
a  vail  drawn  over  them  whilst  he  was  in  this  world.  Hence 
the  most  saw  nothing  of  it,  and  the  best  saw  it  but  obscurely. 
But  in  this  glory  that  vail  is  taken  off,  whereby  the  whole  glory 
of  his  person  in  itself,  and  in  the  work  of  mediation  is  most  il¬ 
lustriously  manifested.  When  we  shall  immediately  behold 
this  glory,  we  shall  see  him  as  he  is.  This  is  that  glory  where¬ 
of  the  Father  made  grant  unto  him  before  the  foundation  of 
the  world,  and  wherewith  he  was  actually  invested  upon  his 
ascension. 

2.  By  this  glory  of  Christ,  I  do  not  understand  the  essential 
glory  of  his  divine  nature  ;  or  his  being  absolutely  in  his  own 
person  over  all  God  blessed  for  ever;  but  the  manifestation  of 
this  glory  in  particular,  after  it  had  been  vailed  in  this  world 
under  the  form  of  a  servant,  belongs  hereunto.  The  divine 
glory  of  Christ  in  his  person  belongs  not  unto  his  exaltation  ; 
but  the  manifestation  of  it  doth  so.  It  was  not  given  him  by 
free  donation  ;  but  the  declaration  of  it  unto  the  church  of  an¬ 
gels  and  men  after  his  humiliation  was  so.  He  left  it  not  whilst 
he  was  in  this  world  ;  but  the  direct  evidence  and  declaration  of 
it  he  laid  aside,  until  he  was  declared  to  be  the  Son  of  God  with 
power,  by  the  resurrection  from  the  dead. 

When  the  sun  is  under  a  total  eclipse,  he  loseth  nothing  of 
his  native  beauty,  light,  and  glory  ;  he  is  still  the  same  that  he 


456  THE  GLORY  OP  CHRIST  IN  II 1 S  EXALTATION. 

was  from  the  beginning' ;  a  great  light  to  rale  the  day.  To  us 
he  appears  as  a  dark  useless  meteor,  but  when  he  comes  by  his 
course  to  free  himself  from  the  lunar  interposition  unto  his  pro¬ 
per  aspect  towards  us,  he  manifests  again  his  native  light  and 
glory.  So  was  it  with  the  divine  nature  of  Christ,  as  we  have 
before  declared.  He  vailed  the  glory  of  it  by  the  interposition 
of  the  flesh,  or  the  assumption  of  our  nature  to  be  his  own,  with 
this  addition,  that  therein  he  took  on  him  the  form  of  a  servant, 
of  a  person  of  mean  and  low  degree.  But  this  temporary  eclipse 
being  past  and  over,  it  now  shines  forth  in  its  infinite  lustre  and 
beauty,  which  belongs  unto  the  present  exaltation  of  his  per¬ 
son.  And  when  those  who  beheld  him  here  as  a  poor,  sorrow¬ 
ful,  persecuted  man,  dying  on  the  cross,  came  to  see  him  in  all 
the  infinite  uncreated  glories  of  the  divine  nature,  manifesting 
themselves  in  his  person,  it  could  not  but  fill  their  souls  with 
transcendent  joy  and  admiration.  And  this  is  one  reason  of  his 
prayer  for  them  whilst  he  was  on  the  earth,  that  they  might 
be  where  he  is  to  behold  his  glory.  For  he  knew  what  ineffa¬ 
ble  satisfaction  it  would  be  unto  them  for  evermore. 

3.  I  do  not  understand  absolutely  the  glorification  of  the 
human  nature  of  Christ,  that  very  soul  and  body  wherein  he 
lived  and  died,  suffered  and  rose  again,  though  that  also  be  in¬ 
cluded  herein.  This  also  was  a  subject  meet  for  our  contem¬ 
plation,  especially  as  it  is  the  exemplar  of  that  glory  which  he 
will  bring  all  those  unto,  who  believe  in  him.  But  because 
at  present  we  look  somewhat  further,  I  shall  observe  only  one 
or  two  things  concerning  it. 

(1.)  That  very  nature  itself  which  he  took  on  him  in  this 
world,  is  exalted  into  glory.  Some  under  a  pretence  of  great 
subtilty  and  accuracy,  do  deny  that  he  hath  either  flesh  or 
blood  in  heaven,  that  is,  as  to  the  substance  of  them  ;  however 
you  may  suppose  that  they  are  changed,  purified,  glorified. 
The  great  foundation  of  the  church,  and  all  gospel  faith  is,  that 
he  was  made  flesh,  that  he  did  partake  of  flesh  and  blood,  even 
as  did  the  children.  That  he  hath  forsaken  that  flesh  and 
blood  which  he  was  made  in  the  womb  of  the  blessed  virgin, 
wherein  he  lived  and  died,  which  he  offered  unto  God  in  sa¬ 
crifice,  and  wherein  he  rose  from  the  dead,  is  a  Socinian  fiction. 


THE  GLORY  OF  CHRIST  IN  HIS  EXALTATION.  457 

•  .. .  ■  • '  > 

What  is  the  true  nature  of  the  glorification  of  the  humanity  of 
Christ,  neither  those  who  thus  surmise,  nor  we  can  perfectly 
comprehend.  It  doth  not  yet  appear  what  we  ourselves  shall 
be,  much  less  is  it  evident  unto  us  what  he  is,  whom  we  shall 
be  like.  But  that  he  is  still  in  the  same  human  nature, 
wherein  he  was  on  the  earth,  that  he  hath  the  same  rational 
soul,  and  the  same  body,  is  a  fundamental  article  of  the  Chris¬ 
tian  faith. 

(2.)  This  nature  of  the  man  Christ  Jesus,  is  filled  with  all 
the  divine  graces  and  perfections  whereof  a  limited  created  na¬ 
ture  is  capable.  It  is  not  deified,  it  is  not  made  a  God  ;  it  doth 
not  in  heaven  coalesce  into  one  nature  with  the  divine  by  a 
composition  of  them  ;  it  hath  not  any  essential  property  of  the 
Deity  communicated  unto  it,  so  as  subjectively  to  reside  in  it ; 
it  is  not  made  omniscient,  omnipresent,  omnipotent :  but  it  is 
exalted  in  a  fulness  of  all  divine  perfection  ineffable  above  the 
glory  of  angels  and  men.  It  is  incomprehensibly  nearer  God 
than  they  all ;  hath  communications  from  God,  in  glorious 
light,  love,  and  power,  ineffably  above  them  all.  But  it  is  still 
a  creature. 

For  the  substance  of  this  glory  of  the  human  nature  of  Christ, 
believers  shall  be  made  partakers  of  it ;  for  when  we  see  him  as 
he  is,  we  shall  be  like  him ;  but  as  unto  the  degrees  and  mea¬ 
sures  of  it,  his  glory  is  above  all  that  we  can  be  made  partakers 
of ;  ‘  There  is  one  glory  of  the  sun,  another  of  the  moon  and 
stars,  and  one  star  differeth  from  another  in  glory,’  as  the 
Apostle  speaks,  1  Cor.  xv.  41.  And  if  there  be  a  difference  in 
glory  among  the  stars  themselves,  as  to  some  degrees  of  the 
same  glory  ;  how  much  more  is  there  between  the  glory  of  the 
sun,  and  that  of  any  star  whatever  ?  Such  is  the  difference 
that  is  and  will  be  unto  eternity  between  the  human  nature  of 
Christ,  and  what  glorified  believers  do  attain  unto.  But  yet 
this  is  not  that  properly  wherein  the  glory  of  Christ  in  his  ex¬ 
altation,  after  his  humiliation  and  death,  doth  consist.  The 
things  that  belong  unto  it  may  be  reduced  unto  the  ensuing 
heads : 

1.  It  consisteth  in  the  exaltation  of  the  human  nature,  as 
subsisting  in  the  divine  person,  above  the  whole  creation  of 

58 


45S  THE  GLORY  OF  CHRIST  IN  HIS  EXALTATION. 

God,  in  power,  dignity,  authority,  and  rule,  with  all  things 
that  the  wisdom  of  God  hath  appointed  to  render  the  glory  of 
it  illustrious.  I  have  so  largely  insisted  on  the  explication 
and  confirmation  of  this  part  of  the  present  glory  of  Christ  in 
the  exposition  of  Heb.  i.  2,  3.  that  I  have  nothing  more  to  add 
thereunto. 

2.  It  doth  so  in  the  evidence  given  of  the  infinite  love  of  God 
the  Father  unto  him,  and  his  delight  in  him,  with  the  eternal 
approbation  of  his  discharge  of  the  office  committed  unto  him. 
Hence  he  is  said  to  sit  at  the  right  hand  of  God,  or  at  the  right 
hand  of  the  Majesty  on  high.  That  the  glory  and  dignity  of 
Christ  in  his  exaltation  is  singular,  the  highest  that  can  be 
given  to  a  creature,  incomprehensible  ;  he  is  with  respect 
unto  the  discharge  of  his  office,  under  the  external  approbation 
of  God  ;  that  as  so  gloriously  exalted,  he  is  proclaimed  unto 
the  whole  creation,  are  all  contained  in  this  expression. 

3.  Hereunto  is  added  the  full  manifestation  of  his  own  divine 
wisdom,  love,  and  grace  in  the  work  of  mediation  and  redemp¬ 
tion  of  the  church.  This  glory  is  absolutely  singular  and  pe¬ 
culiar  unto  him.  Neither  angels  or  men  have  the  least  interest 
in  it.  Here  we  see  it  darkly  in  a  glass  ;  above,  it  shines 
forth  in  its  brightness,  to  the  eternal  joy  of  them  who  behold 
him. 

This  is  that  glory  which  our  Lord  Jesus  Christ  in  an  espe¬ 
cial  manner  prayed  that  his  disciples  might  behold.  This  is 
that  whereof  we  ought  to  endeavour  a  prospect  by  faith.  By 
faith,  I  say,  and  not  by  imagination.  Vain  and  foolish  men 
having  general  notions  of  this  glory  of  Christ,  knowing  no¬ 
thing  of  the  real  nature  of  it,  have  endeavoured  to  represent  it  in 
pictures  and  images,  with  all  that  lustre  and  beauty  which  the 
art  of  painting,  the  ornaments  of  gold  and  jewels,  can  give 
them. 

This  is  that  representation  of  the  present  glory  of  Christ, 
which  being  made  and  proposed  unto  the  imagination  and  car¬ 
nal  affections  of  superstitious  persons,  carrieth  such  a  shew  of 
devotion  and  veneration  in  the  Papal  church.  But  they  err, 
not  knowing  the  Scripture,  nor  the  eternal  glory  of  the  Son  of 
God. 


THE  GLORY  OP  CHRIST  IN  HIS  EXALTATION.  459 


This  is  the  sole  foundation  of  all  our  meditations  herein. 
The  glory  that  the  Lord  Jesus  Christ  is  in  the  real  actual  pos¬ 
session  of  in  heaven,  can  be  no  otherwise  seen  or  apprehended 
in  this  world,  but  in  the  light  of  faith,  fixing  itself  on  divine  re¬ 
velation.  To  behold  this  glory  of  Christ  is  not  an  act  of  fancy 
or  imagination.  It  doth  not  consist  in  framing  unto  ourselves 
the  shape  of  a  glorious  person  in  heaven.  But  the  steady  ex¬ 
ercise  of  faith  on  the  revelation  and  description  made  of  this 
glory  of  Christ  in  the  Scripture,  is  the  ground,  rule,  and  measure 
of  all  divine  meditations  thereon. 

Hereon  it  is  our  duty,  to  call  ourselves  to  an  account,  as  unto 
our  endeavour  after  a  gracious  view  of  this  glory  of  Christ ; 
when  did  we  steadfastly  behold  it?  when  had  we  such  a  view 
of  it  as  wherein  our  souls  have  been  satisfied  and  refreshed  ?  It 
is  declared  and  represented  unto  us  as  one  of  the  chief  props  of 
our  faith,  as  an  help  of  our  joy,  as  an  object  of  our  hope,  as  a 
ground  of  our  consolation,  as  our  greatest  encouragement  unto 
obedience  and  suffering.  Are  our  minds  every  day  conversant 
with  thoughts  hereof?  or  do  we  think  ourselves  not  much  con¬ 
cerned  herein?  do  we  look  upon  it,  as  that  which  is  without  us 
and  above  us,  as  that  which  we  shall  have  time  enough  to  con¬ 
sider  when  we  come  to  heaven  ?  So  is  it  with  many.  They 
care  neither  where  Christ  is,  nor  what  he  is,  so  that  one  way  or 
other  they  may  be  saved  by  him.  They  hope,  as  they  pretend, 
that  they  shall  see  him  and  his  glory  in  heaven,  and  that  they 
suppose  to  be  time  enough.  But  in  vain  do  they  pretend  a  de¬ 
sire  thereof;  in  vain  are  their  expectations  of  any  such  thing. 
They  who  endeavour  not  to  behold  the  glory  of  Christ  in  this 
world,  as  hath  been  often  said,  shall  never  behold  him  in  glory 
hereafter  unto  their  satisfaction  ;  nor  do  they  desire  so  to  do  ; 
only  they  suppose  it  a  part  of  that  relief  which  they  would  have 
when  they  are  gone  out  of  this  world.  For  what  should  beget 
such  a  desire  in  them  ?  Nothing  can  do  it,  but  some  view  of  it 
here  by  faith,  which  they  despise,  or  totally  neglect.  Every 
pretence  of  a  desire  of  heaven,  and  of  the  presence  of  Christ 
therein,  that  doth  not  arise  from,  that  is  not  resolved  into  that 
prospect  which  we  have  of  the  glory  of  Christ  in  this  world  by 
faith,  is  mere  fancy  and  imagination. 


460  THE  GLORY  OF  CHRIST  IN  HIS  EXALTATION. 

Our  constant  exercise  in  meditation  on  this  glory  of  Christ 
will  fill  us  with  joy  on  his  account,  which  is  an  effectual  motive 
unto  the  duty  itself.  We  are  for  the  most  part  selfish,  and  look 
no  farther  than  our  own  concernments.  So  we  may  be  par¬ 
doned  and  saved  by  him,  we  care  not  much  how  it  is  with  him¬ 
self,  but  only  presume  it  is  well  enough.  We  find  not  any 
concernment  of  our  own  therein.  But  this  frame  is  directly 
opposite  unto  the  genius  of  divine  faith  and  love.  For  their 
principal  actings  consist  in  preferring  Christ  above  ourselves  ; 
and  our  concerns  in  him  above  all  our  own.  Let  this  then  stir 
us  up  unto  the  contemplation  of  this  glory.  Who  is  it  that  is 
thus  exalted  over  all  ?  who  is  thus  encompassed  with  glory, 
majesty,  and  power  ?  who  is  it  that  sits  down  at  the  right  hand 
of  the  Majesty  on  high,  all  his  enemies  being  made  his  foot¬ 
stool  ?  Is  it  not  he,  who  in  this  world  was  poor,  despised,  per¬ 
secuted  and  slain,  all  for  our  sakes?  is  it  not  the  same  Jesus 
who  loved  us,  and  gave  himself  for  us,  and  washed  us  in  his 
own  blood?  So  the  Apostle  told  the  Jews,  that  the  ‘same  Je¬ 
sus  whom  they  slew  and  hanged  on  a  tree,  God  had  exalted 
with  his  right  hand  to  be  a  Saviour,  to  give  repentance  unto 
Israel,  and  the  forgiveness  of  sins,’  Acts  v.  30,  31.  If  we  have 
any  valuation  of  his  love,  if  we  have  any  concernment  in  what 
he  hath  done  and  suffered  for  the  church,  we  cannot  but  rejoice 
in  his  present  state  and  glory. 

Let  the  world  rage  whilst  it  pleaseth  ;  let  it  set  itself  with  all 
its  power  and  craft  against  every  thing  of  Christ  that  is  in  it ; 
which,  whatever  is  by  some  otherwise  pretended,  proceeds  from 
an  hatred  unto  his  person  ;  let  men  make  themselves  drunk 
with  the  blood  of  his  saints,  we  have  this  to  oppose  unto  all 
their  attempts,  unto  our  supportment ;  namely,  what  he  says  of 
himself;  ‘  Fear  not,  I  am  the  first  and  the  last,  he  that  liveth 
and  was  dead  ;  and  behold,  I  am  alive  for  evermore,  and  have 
the  keys  of  hell  and  death,’  Rev.  i.  17,  18. 

Blessed  Jesus  !  we  can  add  nothing  to  thee,  nothing  to  thy 
glory  ;  but  it  is  a  joy  of  heart  unto  us,  that  thou  art  what  thou 
art ;  that  thou  art  so  gloriously  exalted  at  the  right  hand  of 
God  ;  and  do  long  more  fully  and  clearly  to  behold  that  glory, 
according  to  thy  prayer  and  promise. 


REPRESENTATIONS  OF  THE  GLORY  OF  CHRIST,  &C.  461 


CHAP.  VIII. 

REPRESENTATIONS  OF  THE  GLORY  OF  CHRIST  UNDER  THE 

OLD  TESTAMENT. 

Vr  >  y  .  '•  ’  ,  ,  ’  ,  '  .  S 

It  is  said  of  our  Lord  Jesus  Christ,  1  That  beginning  at  Moses, 
and  all  the  prophets,  he  declared  unto  his  disciples  in  all  the 
Scriptures  the  things  concerning  himself,’  Luke  xxiv.  27.  It  is 
therefore  manifest,  that  Moses  and  the  prophets,  and  all  the 
Scriptures  do  give  testimony  unto  him  and  his  glory.  This  is 
the  line  of  life  and  light,  which  runs  through  the  whole  Old 
Testament;  without  the  conduct  whereof  we  can  understand 
nothing  aright  therein  ;  and  the  neglect  hereof,  is  that  which 
makes  many  as  blind  in  reading  the  books  of  it,  as  are  the  Jews, 
the  same  vail  being  upon  their  minds.  It  is  faith  alone,  disco¬ 
vering  the  glory  of  Christ,  that  can  remove  that  vail  of  darkness 
which  covers  the  minds  of  men  in  reading  the  Old  Testament, 
as  the  Apostle  declares,  2  Cor.  iii.  14- -16.  ‘But  their  minds 
were  blinded ;  for  until  this  day  remaineth  the  same  vail  unta¬ 
ken  away,  in  the  reading  of  the  Old  Testament ;  which  vail  is 
done  away  in  Christ.  But  even  unto  this  day,  when  Moses  is 
read,  the  vail  is  upon  their  heart.  Nevertheless,  when  it  shall 
turn  to  the  Lord,  the  vail  shall  be  taken  away.’  I  shall  there¬ 
fore  consider  briefly  some  of  those  ways  and  means  whereby 
the  glory  of  Christ  was  represented  unto  believers  under  the  Old 
Testament. 

1 .  It  was  so  in  the  institution  of  the  beautiful  worship  of  the 
law,  with  all  the  means  of  it.  Herein  have  they  the  advantage 
above  all  the  splendid  ceremonies  that  men  can  invent,  in  the 
outward  worship  of  God ;  they  were  designed  and  framed  in 
divine  wisdom  to  represent  the  glory  of  Christ  in  his  person  and 
his  office.  This  nothing  of  human  invention  can  do,  or  once 
pretend  unto.  Men  cannot  create  mysteries,  nor  give  unto  any 
thing  natural  in  itself,  a  mystical  signification.  But  so  it  was 
in  the  old  divine  institutions.  What  were  the  tabernacle  and 
temple?  what  was  the  holy  place,  with  the  utensils  of  it?  what 


462  REPRESENTATIONS  OF  THE  GLORY  OF  CHRIST 

was  the  oracle,  the  ark.  the  cherubims,  the  mercy-seat  placed 
therein  ?  what  was  the  high  priest  in  all  his  vestments  and  ad¬ 
ministrations?  what  were  the  sacrifices  and  annual  sprinkling  of 
blood  in  the  most  holy  place  ?  what  was  the  whole  system  of 
their  religious  worship  ?  were  they  any  thing  but  representa¬ 
tions  of  Christ  in  the  glory  of  his  person  and  his  office?  they 
were  a  shadow,  and  the  body  represented  by  that  shadow,  was 
Christ.  If  any  would  see  how  the  Lord  Christ  was  in  parti¬ 
cular  fore-signified  and  represented  in  them,  he  may  peruse  our 
exposition  on  the  ninth  chapter  of  the  epistle  unto  the  Hebrews, 
where  it  is  handled  so  at  large,  as  that  I  shall  not  here  again  in¬ 
sist  upon  it.  The  sum  is,  ‘Moses  was  faithful  in  all  the  house 
of  God,  for  a  testimony  of  those  things  which  were  to  be  spoken 
afterwards,’  Heb.  iii.  5.  All  that  Moses  did  in  the  erection  of 
the  tabernacle,  and  the  institution  of  all  its  services,  was  but  to 
give  an  antecedent  testimony,  by  way  of  representation,  unto 
the  things  of  Christ  that  were  afterwards  to  be  revealed.  And 
that  also  was  the  substance  of  the  ministry  of  the  prophets,  1 
Pet.  i.  11,  12.  ‘Searching  what,  or  what  manner  of  time  the 
Spirit  of  Christ  which  was  in  them  did  signify,  when  it  testifi¬ 
ed  beforehand  the  sufferings  of  Christ,  and  the  glory  that  should 
follow.  Unto  whom  it  was  revealed,  that  not  unto  themselves, 
but  unto  us  they  did  minister  the  things  which  are  now  reported 
unto  you  by  them  that  have  preached  the  gospel  unto  you,  with 
the  Holy  Ghost  sent  down  from  heaven  ;  which  things  the  an¬ 
gels  desire  to  look  into.’  The  dark  apprehensions  of  the  glory 
of  Christ  which  by  these  means  they  obtained,  were  the  life  of 
the  church  of  old. 

2.  It  was  represented  in  the  mystical  account  which  is  given 
us  of  his  communion  with  his  Church  in  love  and  grace.  As 
this  is  intimated  in  many  places  of  Scripture;  so  there  is  one 
entire  book  designed  unto  its  declaration.  This  is  the  divine 
Song  of  Solomon,  who  was  a  type  ol  Christ,  and  a  penman  of 
the  Holy  Ghost  therein.  A  gracious  record  it  is  of  the  divine 
communications  of  Christ  in  love  and  grace  unto  his  church, 
with  their  returns  of  love  unto  him,  and  delight  in  him.  And 
then  may  a  man  judge  himself  to  have  somewhat  profited  in  the 
experience  of  the  mystery  of  a  blessed  intercourse  and  comtnu- 


UNDER  THE  OLD  TESTAMENT. 


463 


nion  with  Christ,  when  the  expressions  of  them  in  that  holy  dia¬ 
logue,  do  give  light  and  life  unto  his  mind,  and  efficaciously 
communicate  unto  him  an  experience  of  their  power.  Out  be¬ 
cause  these  things  are  little  understood  by  many,  the  book  itself 
is  much  neglected,  if  not  despised.  Yea,  to  such  impudence 
have  some  arrived,  in  foaming  out  their  own  shame,  as  that  they 
have  ridiculed  the  expressions  of  it ;  but  we  are  foretold  of  such 
mockers  in  the  last  days,  that  should  walk  after  their  own  un¬ 
godly  lusts  ;  they  are  not  of  our  present  consideration. 

The  former  instance  of  the  representations  of  the  glory  of 
Christ  in  their  institutions  of  outward  worship,  with  this  record 
of  the  inward  communion  they  had  with  Christ  in  grace,  faith, 
and  love,  gives  us  the  substance  of  that  view  which  they  had  of 
his  glory.  What  holy  strains  of  delight  and  admiration,  what 
raptures  of  joy,  what  solemn  and  divine  complacency,  what  ar¬ 
dency  of  affection,  and  diligence  in  attendance  unto  the  means  of 
enjoying  communion  with  him,  this  discovery  of  the  glory  of 
Christ  wrought  in  the  souls  of  them  that  did  believe,  is  empha¬ 
tically  expressed  in  that  discourse.  A  few  days,  a  few  hours, 
spent  in  the  frame  characterised  in  it,  is  a  blessedness  excelling 
all  the  treasures  of  the  earth  ;  and  if  we.  whose  revelations  of 

j  t 

the  same  glory  do  far  exceed  theirs,  should  be  found  to  come 
short  of  them  in  ardency  of  affection  unto  Christ,  and  continual 
holy  admiration  of  his  excellencies,  we  shall  one  day  be  judged 
unworthy  to  have  received  them. 

3.  It  was  so  represented  and  made  known  under  the  Old 
Testament,  in  his  personal  appearances  on  various  occasions 
unto  several  eminent  persons,  leaders  of  the  church  in  their  ge¬ 
nerations.  This  he  did  as  a  praeludium  to  his  incarnation.  He 
was  as  yet  God  only  ;  but  appeared  in  the  assumed  shape  of  a 
man,  to  signify  what  he  would  be.  He  did  not  create  an  hu¬ 
man  nature,  and  unite  it  unto  himself  for  such  a  season  ;  only 
by  his  divine  power  he  acted  the  shape  of  a  man,  composed  of 
what  aetherial  substance  he  pleased,  immediately  to  be  dissolv¬ 
ed.  So  he  appeared  to  Abraham,  to  Jacob,  to  Moses,  to  Joshua, 
and  others,  as  I  have  at  large  elsewhere  proved  and  confirmed. 
And  hereon  also,  because  he  was  the  divine  person  who  dwelt 
in,  and  dealt  with  the  church  under  the  Old  Testament  from 


464  REPRESENTATIONS  OF  THE  GLORY  OF  CHRIST 

first  to  last,  in  so  doing,  he  constantly  assumes  unto  himself  hu¬ 
man  affections,  to  intimate  that  a  season  would  come,  when  he 
would  immediately  act  in  that  nature.  And  indeed  after  the 
fall,  there  is  nothing  spoken  of  God  in  the  Old  Testament,  no¬ 
thing  of  his  institutions,  nothing  of  the  way  and  manner  of 
dealing  with  the  church,  but  what  hath  respect  unto  the  future 
incarnation  of  Christ.  And  it  had  been  absurd  to  bring  in  God 
under  perpetual  anthropopathis ,  as  grieving,  repenting,  be¬ 
ing  angry,  well- pi  eased,  and  the  like,  were  it  not  but  that  the 
divine  person  intended,  was  to  take  on  him  the  nature  wherein 
such  affections  do  dwell. 

4.  It  was  represented  in  prophetical  visions.  So  the  Apos¬ 
tle  affirms  that  the  vision  which  Isaiah  had  of  him  was,  when 
1  he  saw  his  glory,’  John  xii.  41.  And  it  was  a  blessed  repre¬ 
sentation  thereof ;  for  his  divine  person  being  exalted  on  a 
throne  of  glory,  his  train  filled  the  temple.  The  whole  train  of 
his  glorious  grace  filled  the  temple  of  his  body.  This  is  the 
true  tabernacle  which  God  pitched,  and  not  man ;  the  temple 
which  was  destroyed,  and  which  he  raised  again  in  three  days, 
wherein  dwelt  the  fulness  of  the  Godhead,  Col.  i.  19.  This 
glory  was  now  presented  unto  the  view  of  Isaiah,  Chap.  vi.  1. 
5.  which  filled  him  with  dread  and  astonishment.  But  from 
thence  he  was  relieved,  by  an  act  of  the  ministry  of  that  glori¬ 
ous  One,  taking  away  his  iniquity  by  a  coal  from  the  altar, 
which  typified  the  purifying  efficacy  of  his  sacrifice.  This  was 
food  for  the  souls  of  believers  ;  in  these  and  on  the  like  occa¬ 
sions,  did  the  whole  church  lift  up  their  voice  in  that  holy  cry, 

‘  Make  haste  our  beloved,  and  be  thou  like  to  a  roe,  or  to  a  young 
hart  on  the  mountains  of  spices.’ 

Of  the  same  nature  was  his  glorious  appearance  on  mount 
Sinai,  at  the  giving  of  the  law,  Exod.  xix. ;  for  the  description 
thereof  by  the  Psalmist,  Psal.  lxviii.  17,  18.  is  applied  by  the 
Apostle  unto  the  ascension  of  Christ  after  his  resurrection,  Eph. 
iv.  8.  c  Wherefore  he  saith,  When  he  ascended  upon  high,  he 
led  captivity  captive,  and  gave  gifts  unto  men.’  Only  as  it  was 
then  full  of  outward  terror,  because  of  the  giving  of  the  fiery 
law,  it  was  referred  unto  by  the  Psalmist,  as  full  of  mercy, 
with  respect  unto  his  accomplishment  of  the  same  law.  His 


UNDER  THE  OLD  TESTAMENT. 


465 


giving  of  it  was  as  death  unto  them  concerned,  because  of  its 
holiness,  and  the  severity  of  the  curse  wherewith  it  was  attend¬ 
ed  ;  his  fulfilling  of  it  was  life,  by  the  pardon  and  righteous¬ 
ness  which  issued  from  thence. 

5.  The  doctrine  of  his  incarnation,  whereby  he  became  the 

subject  of  all  that  glory  which  we  inquire  after,  was  revealed, 
although  not  so  clearly  as  by  the  gospel,  after  the  actual  ac¬ 
complishment  of  the  thing  itself.  In  how  many  places  this  is 
done  in  the  Old  Testament,  I  have  elsewhere  declared  ;  at  least 
I  have  explained  and  vindicated  many  of  them,  (for  no  man  can 
presume  to  know  them  all),  Vindic.  Evan .  One  instance  there¬ 
fore  shall  here  suffice,  and  this  is  that  of  the  same  prophet  Isa¬ 
iah,  chap.  ix.  6,  7.  £  Unto  us  a  Child  is  born,  unto  us  a  Son  is 

given,  and  the  government  shall  be  upon  his  shoulder  ;  and  his 
name  shall  be  called  Wonderful,  Counsellor,  the  mighty  God, 
the  everlasting  Father,  the  Prince  of  Peace.  Of  the  increase 
of  his  government  and  peace  there  shall  be  no  end,  upon  the 
throne  of  David,  and  upon  his  kingdom,  to  order  it,  and  to  es¬ 
tablish  it  with  judgment  and  with  justice,  from  henceforth  even 
for  ever  ;  the  zeal  of  the  Lord  of  hosts  will  perform  this.’  This 
one  testimony  is  sufficient  to  confound  all  Jews,  Socinians,  and 
other  enemies  of  the  glory  of  Christ.  I  do  acknowledge,  that 
notwithstanding  this  declaration  of  the  glory  of  Christ,  in  his 
future  incarnation  and  rule,  there  remained  much  darkness  in 
the  minds  of  them  unto  whom  it  was  then  made.  For  although 
they  might  and  did  acquiesce  in  the  truth  of  the  revelation,  yet 
they  could  frame  to  themselves  no  notions  of  the  way  or  man¬ 
ner  of  its  accomplishment.  But  now  when  every  word  of  it  is 
explained,  declared,  and  its  mystical  sense  visibly  laid  open 
unto  us  in  the  gospel,  and  the  accomplishment  exactly  answer¬ 
ing  every  expression  in  it,  it  is  judicial  blindness  not  to  receive 
it.  Nothing  but  the  Satanical  pride  of  the  hearts  of  men,  which 
will  admit  of  no  effects  of  infinite  wisdom,  but  what  they  sup¬ 
pose  they  can  comprehend,  can  shut  their  eyes  against  the  light 
of  this  truth. 

6.  Promises,  prophecies,  predictions,  concerning  his  person, 
his  coming,  his  office,  his  kingdom,  and  his  glory  in  them  all, 
with  the  wisdom,  grace,  and  love  of  God  to  the  church  in  him, 

59 


466  REPRESENTATIONS  OF  THE  GLORY  OF  CHRIST,  &C.  * 

are  the  line  of  life,  as  was  said,  which  runs  through  all  the  writ¬ 
ings  of  the  Old  Testament,  and  take  up  a  great  portion  of 
them.  Those  were  the  things  which  he  expounded  unto  his 
disciples  out  of  Moses  and  all  the  prophets.  Concerning  these 
things  he  appealed  to  the  Scriptures  against  all  his  adversaries  ; 

{ Search  the  Scriptures,  for  they  are  they  that  testify  of  me.' 
And  if  we  find  them  not,  if  we  discern  them  not  therein,  it  is 
because  a  vail  of  blindness  is  over  our  minds.  Nor  can  we 
read,  study,  or  meditate  on  the  writings  of  the  Old  Testament 
unto  any  advantage,  unless  we  design  to  find  out  and  behold 
the  glory  of  Christ  declared  and  represented  in  them.  For  want 
hereof,  they  are  a  sealed  book  to  many  unto  this  day. 

7.  It  is  usual  in  the  Old  Testament,  to  set  out  the  glory  of 
Christ  under  metaphorical  expressions  ;  yea,  it  aboundeth  there¬ 
in.  For  such  allusions  are  exceedingly  suited  to  let  in  a  sense 
into  our  minds  of  those  things  which  we  cannot  distinctly  com¬ 
prehend.  And  there  is  an  infinite  condescension  of  divine  wis¬ 
dom  in  their  way  of  instruction,  representing  unto  us  the  power 
of  things  spiritual,  in  what  we  naturally  discern.  Instances  of 
this  kind,  in  calling  the  Lord  Christ  by  the  names  of  those  crea¬ 
tures,  which  unto  our  senses  represent  that  excellency  which  is 
spiritually  in  him,  are  innumerable.  So  he  is  called  the  Rose, 
for  the  sweet  savour  of  his  love,  grace  and  obedience  ;  the  Lily, 
for  his  gracious  beauty  and  amiableness  ;  the  Pearl  of  price,  for 
his  worth,  for  to  them  that  believe  he  is  precious ;  the  Vine,  for 
his  fruitfulness  ;  the  Lion,  for  his  power  ;  the  Lamb,  for  his 
meekness  and  fitness  for  sacrifice,  with  other  things  of  the  like 
kind  almost  innumerable. 

These  things  have  I  mentioned,  not  with  any  design  to  search 
into  the  depth  of  this  treasury  of  those  divine  truths  concerning 
the  glory  of  Christ;  but  only  to  give  a  little  light  unto  the 
words  of  the  evangelist,  that  he  1  opened  unto  his  disciples,  out 
of  Moses,  and  all  the  prophets,  the  things  which  concerned  him¬ 
self;’  and  to  stir  up  our  own  souls  unto  a  contemplation  of 
them  as  contained  therein. 


THE  GLORY  OF  CHRIST,  &C. 


467 


CHAP.  IX. 

THE  GLORY  OF  CHRIST  IN  HIS  INTIMATE  CONJUNCTION 

WITH  THE  CHURCH. 

What  concerns  the  glory  of  Christ  in  the  mission  of  the  Holy 
Ghost  unto  the  church,  with  all  the  divine  truths  that  are 
branched  from  it,  I  have  at  large  declared  in  my  discourse  con¬ 
cerning  the  whole  dispensation  of  the  Holy  Spirit.  Here,  there¬ 
fore,  it  must  have  no  place  amongst  those  many  other  things 
which  offer  themselves  unto  our  contemplation,  as  part  of  this 
glory,  or  intimately  belong  thereunto.  I  shall  insist  briefly  on 
three  only,  which  cannot  be  reduced  directly  unto  the  former 
heads. 

And  the  first  of  these  is,  that  intimate  conjunction  that  is  be¬ 
tween  Christ  and  the  church;  whence  it  is  just  and  equal  in 
the  sight  of  God,  according  unto  the  rules  of  his  eternal  righte¬ 
ousness,  that  what  he  did  and  suffered  in  the  discharge  of  his 
office,  should  be  esteemed,  reckoned,  and  imputed  unto  us,  as 
unto  all  the  fruits  and  benefits  of  it,  as  if  we  had  done  and  suf¬ 
fered  the  same  things  ourselves.  For  this  conjunction  of  his 
with  us,  was  an  act  of  his  own  mind  and  will,  wherein  he  is 
ineffably  glorious. 

The  enemies  of  the  glory  of  Christ  and  of  his  cross,  do  take 
this  for  granted,  that  there  ought  to  be  such  a  conjunction  be¬ 
tween  the  guilty  person  and  him  that  suffers  for  him,  as  that  in 
him  the  guilty  person  may  be  said,  in  some  sense,  to  undergo 
the  punishment  himself.  But  then  they  affirm,  on  the  other 
hand,  that  there  was  no  such  conjunction  between  Christ  and 
sinners,  none  at  all ;  but  that  he  was  a  man,  as  they  were  men  ; 
and  otherwise,  that  he  was  at  the  greatest  distance  from  them 
all,  as  it  is  possible  for  one  man  to  be  from  another,  Socin.  de 
servat.  lib.  3.  cap.  3.  The  falseness  of  this  latter  assertion,  and 
the  gross  ignorance  of  the  Scripture  under  a  pretence  of  subtilty, 
in  them  that  make  it,  will  evidently  appear  in  our  ensuing  dis¬ 
course. 


468 


THE  GLORY  OF  CHRIST  IN  HIS 


The  Apostle  tells  us,  1  Pet.  ii.  24.  that  c  in  his  own  self  he 
bare  our  sins  in  lus  own  body  on  the  tree  and  chap.  iii.  18. 
that  1  he  suffered  for  sin,  the  just  for  the  unjust,  that  he  might 
bring  us  unto  God.’  But  this  seems  somewhat  strange  unto 
reason  ;  where  is  the  justice,  where  is  the  equity,  that  the  just 
should  suffer  for  the  unjust  ?  where  is  divine  righteousness  here¬ 
in  ?  For  it  was  an  act  of  God,  *  The  Lord  hath  laid  on  him  the 
iniquities  of  us  all,’  Isa.  liii.  6.  The  equity  hereof,  with  the 
grounds  of  it,  must  be  here  a  little  inquired  into. 

First  of  all,  it  is  certain  that  all  the  elect,  the  whole  church 
of  God,  fell  in  Adam,  under  the  curse  due  to  the  transgression 
of  the  law.  It  is  so  also,  that  in  this  curse,  death  both  temporal 
and  eternal  was  contained.  This  curse  none  could  undergo 
and  be  saved.  Nor  was  it  consistent  with  the  righteousness,  or 
holiness,  or  truth  of  God,  that  sin  should  go  unpunished. 
Wherefore  there  was  a  necessity,  upon  a  supposition  of  God’s 
decree  to  save  his  church,  of  a  translation  of  punishment ; 
namely,  from  them  who  had  deserved  it,  and  could  not  bear  it, 
unto  one  who  had  not  deserved  it,  but  could  bear  it. 

A  supposition  of  this  translation  of  punishment  by  divine  dis¬ 
pensation,  is  the  foundation  of  Christian  religion,  yea,  of  all  su¬ 
pernatural  revelation  contained  in  the  Scripture.  This  was  first 
intimated  in  the  first  promise  ;  and  afterwards  explained  and 
confirmed  in  all  the  institutions  of  the  Old  Testament.  For  al¬ 
though  in  the  sacrifices  of  the  law,  there  was  a  revival  of  the 
greatest  and  most  fundamental  principle  of  the  law  of  nature  ; 
namely,  that  God  is  to  be  worshipped  with  our  best,  yet  the  prin¬ 
cipal  end  and  use  of  them  was,  to  represent  this  translation  of 
punishment  from  the  offender,  unto  another  who  was  to  be  a 
sacrifice  in  his  stead. 

The  reasons  of  the  equity  hereof,  and  the  unspeakable  glory 
of  Christ  herein,  is  what  we  now  inquire  into.  And  I  shall 
reduce  what  ought  to  be  spoken  hereunto,  to  the  ensuing 
heads  : 

1.  It  is  not  contrary  unto  the  nature  of  divine  justice ;  it 
doth  not  interfere  with  the  principles  of  natural  light  in  man, 
that  in  sundry  eases  some  persons  should  suffer  punishment  for 
the  sins  and  offences  of  others. 

1  shall  at  present  give  this  assertion  no  other  confirmation, 


INTIMATE  CONJUNCTION  WITH  THE  CHURCH. 


469 


but  only  that  God  hath  often  done  so,  who  will,  who  can  do  no 
iniquity.  So  he  affirms  that  he  will  do,  Exod.  xx.  5.  ‘  Visit¬ 
ing  the  sins  of  the  fathers  upon  the  children  unto  the  third  and 
fourth  generation.’  It  is  no  exception  of  weight,  that  they  also 
are  sinners,  continuing  in  their  fathers’  sins  ;  for  the  worst  of 
sinners  must  not  be  dealt  unjustly  withal ;  but  they  must  be 
so,  if  they  are  punished  for  their  fathers’  sins,  and  it  be  absolute¬ 
ly  unlawful  that  any  one  should  be  punished  for  the  sin  of 
another. 

So  the  church  affirms  ;  ‘  Our  fathers  have  sinned  and  are  not, 
and  we  have  borne  their  iniquities,’  Lam.  v.  7.  And  so  it  was  ; 
for  the  Babylonish  captivity  God  punished  the  sins  of  their  fore¬ 
fathers,  especially  those  committed  in  the  days  of  ±Manasseh, 
2  Kings  xxiii.  26,  27.  *  Notwithstanding,  the  Lord  turned  not 
from  the  fierceness  of  his  great  wrath,  wherewith  his  anger  was 
kindled  against  Judah,  because  of  all  the  provocations  that  Ma- 
nasseh  had  provoked  him  withal.  And  the  Lord  said,  I  will 
remove  Judah  also  out  of  my  sight,  as  I  have  removed  Israel, 
and  will  cast  off  this  city  Jerusalem,  which  I  have  chosen,  and 
the  house  of  which  I  said,  My  name  shall  be  there.’  As  after¬ 
wards  in  the  final  destruction  of  that  church  and  nation,  God  pu¬ 
nished  in  them  the  guilt  of  all  bloody  persecutions  from  the  be¬ 
ginning  of  the  world,  Luke  xi.  50,  51.  ‘  That  the  blood  of  all 
the  prophets,  which  was  shed  from  the  foundation  of  the  world, 
may  be  required  of  this  generation  ;  from  the  blood  of  Abel  unto 
the  blood  of  Zacharias,  which  perished  between  the  altar  and 
the  temple;  verily  I  say  unto  you,  it  shall  be  required  of  this 

generation.’ 

So  Canaan  was  cursed  for  the  sin  of  his  father,  Gen.  ix.  25. 

(  And  he  said,  Cursed  be  Canaan,  a  servant  of  servants  shall  he 
be  unto  his  brethren.’  Saul’s  seven  sons  were  put  to  death  for 
their  father’s  bloody  cruelty,  2  Sam.  xxi.  9,  14.  For  the  sin  of 
David,  seventy  thousand  of  the  people  were  destroyed  by  an 
ancrel,  concerning  whom  he  said,  1  It  is  I  that  have  sinned,  and 
done  evil ;  these  sheep  what  have  they  done?  2  Sam.  xxiv. 
15,  17.  Likewise,  1  Kings  xxi.  297  ‘  Seest  thou  how  Ahab 
humbleth  himself  before  me?  because  he  humbleth  himself  be¬ 
fore  me,  I  will  not  bring  the  evil  in  his  days  ;  but  in  his  son’s 


470 


THE  GLORY  OF  CHRIST  IN  HIS 


days  will  I  bring  the  evil  upon  his  house.’  So  was  it  with  all  the 
children  or  infants  that  perished  in  the  flood,  or  in  the  confla¬ 
gration  of  Sodom  and  Gomorrah.  And  other  instances  of  the 
like  nature  may  be  assigned. 

It  is  therefore  evident,  that  there  is  no  inconsistency  with 
the  nature  of  divine  justice,  nor  the  rules  of  reason  among  men, 
that  in  sundry  cases  the  sins  of  some  may  be  punished  on  others. 

2.  It  is  to  be  observed,  that  this  administration  of  justice  is 
not  promiscuous,  that  any  whatever  may  be  punished  for  the 
sins  of  any  others.  There  is  always  a  special  cause  and  rea¬ 
son  of  it ;  and  this  is  a  peculiar  conjunction  between  them  who 
sin,  and  those  who  are  punished  for  their  sins.  And  two  things 
belong  unto  this  conjunction.  (1.)  Especial  relation.  (2.)  Es¬ 
pecial  mutual  interest. 

(1.)  There  is  an  especial  relation  required  unto  this  transla¬ 
tion  of  punishment ;  such  as  that  between  parents  and  chil¬ 
dren,  as  in  most  of  the  instances  before  given  ;  or  between  a 
king  and  subjects,  as  in  the  case  of  David.  Hereby  the  persons 
sinning,  and  those  suffering,  are  constituted  one  body,  wherein  if 
one  member  offend,  another  may  justly  suffer  ;  the  back  may 
answer  for  what  the  hands  take  away. 

(2.)  It  consists  in  mutual  interest.  Those  whose  sins  are  pu¬ 
nished  in  others,  have  such  an  interest  in  them,  as  that  their 
being  so,  is  a  punishment  unto  themselves.  Therefore  are  such 
sinners  threatened  with  the  punishment  and  evils  that  shall  be- 
fal  their  posterity  or  children  for  their  sakes,  which  is  highly 
penal  unto  themselves,  Numb.  xiv.  33.  ‘Your  children  shall 
wander  in  the  wilderness  forty  years,  and  bear  your  whore¬ 
doms.’  The  punishment  due  to  their  sins  is  in  part  transfer¬ 
red  unto  their  children  ;  and  therein  did  the  sting  of  their  own 
punishment  also  consist. 

3.  There  is  a  greater,  a  more  intimate  conjunction,  a  nearer 
relation,  an  higher  mutual  interest  between  Christ  and  the 
church,  than  ever  was  or  can  be  between  any  other  persons  or 
relations  in  the  world,  whereon  it  became  just  and  equal  in  the 
sight  of  God,  that  he  should  suffer  for  us,  and  that  what  he  did 
and  suffered  should  be  imputed  unto  us,  which  is  farther  to  be 
cleared. 


INTIMATE  CONJUNCTION  WITH  THE  CHURCH.  471 


There  neither  is  nor  can  be  any  more  than  a  threefold  con¬ 
junction  between  diverse,  distinct  persons.  The  first  is  natu¬ 
ral,  the  second  is  moral,  whereunto  I  refer  that  which  is  spirit¬ 
ual  or  mystical ;  and  the  third  federal,  by  virtue  of  mutual  com¬ 
pact.  In  all  these  ways  is  Christ  in  conjunction  with  his 
church,  and  in  every  one  of  them,  in  a  way  singular  and  pecu¬ 
liar. 

1st,  The  first  conjunction  of  distinct  persons  is  natural.  God 
hath  made  all  mankind  of  one  blood,  Acts  xvii.  26.  whereby 
there  is  a  cognation  and  alliance  between  them  all.  Hence 
every  man  is  every  man’s  brother  or  neighbour,  unto  whom 
loving  kindness  is  to  be  shewed,  Luke  x.  36.  £  Which  now  of 
these  three,  thinkest  thou,  was  neighbour  unto  him  that  fell 
among  the  thieves  V  And  this  conjunction  was  between  Christ 
and  the  church  ;  as  the  Apostle  declares,  Heb.  ii.  14,  15.  1  Foras¬ 
much  then  as  the  children  are  partakers  of  flesh  and  blood,  he 
also  himself  likewise  took  part  of  the  same  ;  that  through  death 
he  might  destroy  him  that  had  the  power  of  death,  that  is,  the 
devil ;  and  deliver  them  who  through  fear  of  death,  were  all 
their  life-time  subject  to  bondage.’  Hence  ‘  both  he  that  sanc- 
tifieth,  and  they  who  are  sanctified,  are  all  of  one,’  ver.  11. 

His  infinite  condescension  in  coming  into  this  communion 
and  conjunction  of  nature  with  us,  was  before  declared  ;  but  it 
is  not  common,  like  that  between  all  other  men  partakers  of  the 
same  nature.  There  are  two  things  wherein  it  was  peculiar 
and  eminent. 

(1.)  This  conjunction  between  him  and  the  church,  did  not 
arise  from  a  necessity  of  nature,  but  from  a  voluntary  act  of  his 
will.  The  conjunction  that  is  between  all  others  is  necessary. 
Every  man  is  every  man’s  brother  whether  he  will  or  no,  by 
being  a  man.  Natural  generation  communicating  to  every  one 
his  subsistence  in  the  same  nature,  prevents  all  acts  of  their  own 
will  and  choice.  With  the  Lord  Christ  it  was  otherwise,  as  the 
text  affirms  ;  for  such  reasons  as  are  there  expressed,  he  did  by 
an  act  of  his  own  will  partake  of  flesh  and  blood,  or  came  into 
this  conjunction  with  us.  He  did  it  of  his  own  choice,  because 
the  children  did  partake  of  the  same.  He  would  be  what  the 
children  were.  Wherefore  the  conjunction  of  Christ  in  human 


472 


THE  GLORY  OF  CHRIST,  IN  HIS 

nature  with  the  church,  is  ineffably  distinct  from  that  common 
conjunction  which  is  amongst  all  others  in  the  same  nature. 
And  therefore  although  it  should  not  be  meet  amongst  mere  men, 
that  one  should  act  and  suffer  in  the  stead  of  others,  because 
they  are  all  thus  related  to  one  another  as  it  were  whether  they 
will  or  no  ;  yet  this  could  not  reach  the  Lord  Christ,  who  in  a 
strange  and  wonderful  manner  came  into  this  conjunction  by  a 
mere  act  of  his  own. 

(2.)  He  came  into  it  on  this  design,  and  for  this  only  end, 
namely,  that  in  our  nature  taken  to  be  his  own,  he  might  do 
and  suffer  what  was  to  be  done  and  suffered  for  the  church  ;  so 
it  is  added  in  the  text ;  that  by  death  he  might  destroy  him  who 
had  the  power  of  death  ;  and  deliver  them  who  for  fear  of  death 
were  subject  to  bondage.  This  was  the  only  end  of  his  con¬ 
junction  in  nature  with  the  church  ;  and  this  puts  the  case  be¬ 
tween  him  and  it,  at  a  vast  distance  from  what  is  or  may  be  be¬ 
tween  other  men.  It  is  a  foolish  thing  to  argue,  that  because  a 
mere  participation  of  the  same  nature  among  men,  is  not  suffi¬ 
cient  to  warrant  the  righteousness  of  punishing  one  for  an¬ 
other ;  that  therefore  the  conjunction  in  the  same  nature  be¬ 
twixt  Christ  and  the  church,  is  not  a  sufficient  and  just  founda¬ 
tion  of  his  suffering  for  us,  and  in  our  stead  ;  for  by  an  act  of 
his  own  will  and  choice  he  did  partake  of  our  nature,  and  that 
for  this  very  end,  that  therein  he  might  suffer  for  us,  as  the  Holy 
Ghost  expressly  declares.  Among  others  there  neither  is  nor 
can  be  any  thing  of  this  nature  ;  and  so  no  objection  from  what 
is  equal  or  inequal  amongst  them,  can  arise  against  what  is 
equal  between  Christ  and  the  church.  And  herein  is  he  glo¬ 
rious  and  precious  unto  them  that  believe,  as  we  shall  see  im¬ 
mediately. 

2dly,  There  is  a  mystical  conjunction  between  Christ  and 
the  church,  which  answers  all  the  most  strict  real  or  moral 
unions  or  conjunctions  between  other  persons  or  things.  Such 
is  the  conjunction  between  the  head  of  a  body  and  its  members, 
or  the  tree  of  the  vine  and  its  branches,  which  are  real ;  or  be¬ 
tween  an  husband  and  wife,  which  is  moral  and  real  also.  That 
there  is  such  a  conjunction  between  Christ  and  his  church,  the 
Scripture  plentifully  declares,  as  also  that  it  is  the  foundation  of 


INTIMATE  CONJUNCTION  WITH  THE  CHURCH.  473 


the  equity  of  his  suffering  in  its  stead.  So  speaks  the  Apostle, 
Eph.  v.  25 — 32.  1  Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  church,  (that  is.  his  wife,  the  bride  the  Lamb’s 
wife),  and  gave  himself  for  it,’  &c.  Being  the  Head  and  Hus¬ 
band  of  the  church,  which  was  to  be  sanctified  and  saved,  and 
could  be  so  no  otherwise  but  by  his  blood  and  sufferings,  he 
was  both  meet  so  to  suffer,  and  it  was  righteous  also  that  what 
he  did  and  suffered  should  be  imputed  unto  them  for  whom  he 
both  did  it,  and  suffered.  Let  the  adversaries  of  the  glory  of 
Christ  assign  any  one  instance  of  such  a  conjunction,  union  and 
relation  between  any  amongst  mankind,  as  is  between  Christ 
and  the  church,  and  they  may  give  some  countenance  unto 
their  cavils  against  his  obedience  and  sufferings  in  our  stead, 
with  the  imputation  of  what  he  did  and  suffered  unto  us.  But 
the  glory  of  Christ  is  singular  herein,  and  as  such  it  appears 
unto  them  by  whom  the  mystery  of  it  is  in  any  measure  spi¬ 
ritually  apprehended. 

But  yet  it  will  be  said,  that  this  mystical  conjunction  of  Christ 
with  his  church  is  consequential  unto  what  he  did  and  suffered 
for  it ;  for  it  ensues  on  the  conversion  of  men  unto  him.  For  it 
is  by  faith  that  we  are  implanted  into  him.  Until  that  be  ac¬ 
tually  wrought  in  us,  we  have  no  mystical  conjunction  with  him. 
He  is  not  an  Head  or  an  Husband  unto  unregenerate,  unsanc¬ 
tified  unbelievers,  whilst  they  continue  so  to  be  ;  and  such  was 
the  state  of  the  whole  church  when  Christ  suffered  for  us,  Rom. 
v.  8.  1  But  God  commendeth  his  love  towards  11s,  in  that  while 
we  were  yet  sinners,  Christ  died  for  us.’  Eph.  ii.  5.  1  Even 
when  we  were  dead  in  sins  hath  quickened  us  together  with 
Christ.’  There  was  therefore  no  such  mystical  conjunction  be¬ 
tween  him  and  the  church,  as  to  render  it  meet  and  equal  that 
he  should  suffer  in  its  stead.  Wherefore,  the  church  is  the  ef¬ 
fect  of  the  work  of  redemption,  that  which  rose  out  of  it,  which 
was  made  and  constituted  by  it ;  and  cannot  be  so  the  object  of 
it,  as  that  which  was  to  be  redeemed  by  virtue  of  an  antecedent 
conjunction  with  it.  I  answer, 

(1.)  Although  this  mystical  conjunction  is  not  actually  con¬ 
summate  without  an  actual  participation  of  the  Spirit  of  Christ, 
yet  the  church  of  the  elect  was  designed  antecedently  unto  all 

GO 


474 


THE  GLORY  OF  CHRIST  IN  HIS 


his  sufferings,  to  be  his  spouse  and  wife,  so  as  that  he  might 
love  her  and  suffer  for  her  ;  so  it  is  said,  Hos.  xii.  12.  Israel 
served  for  a  wife,  and  for  a  wife  he  kept  sheep.  Howbeit,  she 
was  not  his  married  wife  until  after  he  had  served  for  her,  and 
thereby  purchased  her  to  be  his  wife  ;  yet  as  he  served  for  her, 
she  is  called  his  wife,  because  of  his  love  unto  her,  and  because 
she  was  so  designed  to  be  upon  his  service.  So  was  the  church 
designed  to  be  the  spouse  of  Christ  in  the  counsel  of  God, 
whereon  he  loved  her,  and  gave  himself  for  her. 

Hence  in  the  work  of  redemption,  the  church  was  the  object 
of  it,  as  designed  to  be  the  spouse  of  Christ,  and  the  effect  of  it, 
inasmuch  as  that  thereby  it  was  made  meet  for  the  full  consum¬ 
mation  of  that  alliance  ;  as  the  Apostle  expressly  declares,  Eph. 
v.  25 — 27.  1  Husbands,  love  your  wives,  even  as  Christ  also 
loved  the  church,  and  gave  himself  for  it ;  that  he  might  sancti¬ 
fy  and  cleanse  it  with  the  washing  of  water  by  the  word,  that 
he  might  present  it  to  himself  a  glorious  church,  not  having 
spot  or  wrinkle,  or  any  such  thing  ;  but  that  it  should  be  holy 
and  without  blemish.’ 

12.  Antecedently  unto  all  that  the  Lord  Christ  did  and  suf¬ 
fered  for  the  church,  there  was  a  supreme  act  of  the  will  of 
God  the  Father,  giving  all  the  elect  unto  him,  intrusting  them 
with  him,  to  be  redeemed,  sanctified,  and  saved  ;  as  himself 
declares,  John  xvii.  6.  ‘I  have  manifested  thy  name  unto  the 
men  which  thou  gavest  me  out  of  the  world  ;  thine  they  were, 
and  thou  gavest  them  me  ;  and  they  have  kept  thy  word.  ver.  9. 
I  pray  for  them ;  I  pray  not  for  the  world,  but  for  them  which 
thou  hast  given  me,  for  they  are  thine.’  Chap.  x.  14,  15,  16. 
And  on  these  grounds  this  mystical  conjunction  between  Christ 
and  the  church  hath  its  virtue  and  efficacy  before  it  be  actually 
consummate. 

3dly,  There  is  a  federal  conjunction  between  distinct  per¬ 
sons  ;  and  as  this  is  various  according  unto  the  variety  of  the 
interests  and  ends  of  them  that  enter  into  it ;  so  that  is  most 
eminent,  where  one  by  the  common  consent  of  all  that  are  con¬ 
cerned,  undertakes  to  be  a  sponsor  or  surety  for  others,  to  do 
and  answer  what  on  their  part  is  required  of  them  for  attaining 
the  ends  of  the  covenant.  So  did  the  Lord  Christ  undertake 


INTIMATE  CONJUNCTION  WITH  THE  CHURCH.  475 


to  be  Surety  of  the  new  covenant  in  behalf  of  the  church, 
Heb.  vii.  22.  By  so  much  was  Jesus  made  a  surety  of  a  bet¬ 
ter  testament ;  and  thereon  tendered  himself  unto  God  to  do 
and  suffer  for  them,  in  their  stead,  and  on  their  behalf,  what¬ 
ever  was  required,  that  they  might  be  sanctified  and  saved. 
These  things  I  have  treated  of  at  large  elsewhere,  as  containing 
a  great  part  of  the  mystery  of  the  wisdom  of  God  in  the  salva¬ 
tion  of  the  church.  Here,  therefore,  I  do  only  observe,  that 
this  is  that  whereby  the  mystical  conjunction  that  was  between 
Christ  and  the  church,  whereon  it  was  meet,  just,  and  equal  in 
the  sight  of  God,  that  what  he  did  and  suffered  should  be  im¬ 
puted  unto  us,  is  completed. 

These  are  some  of  the  foundations  of  that  mystery  of  trans¬ 
mitting  the  sins  of  the  church,  as  unto  the  guilt  and  punish¬ 
ment  of  them,  from  the  sinners  themselves,  unto  another  every 
way  innocent,  pure  and  righteous  in  himself,  which  is  the  life? 
soul  and  centre  of  all  Scripture-revelations.  And  herein  is  he 
exceedingly  glorious,  and  precious  unto  them  that  believe. 
No  heart  can  conceive,  no  tongue  can  express  the  glory  of 
Christ  herein.  Now  because  his  infinite  condescension  and 
love  herein  have  been  spoken  to  before,  I  shall  here  only  in¬ 
stance  its  greatness  in  some  of  its  effects. 

First,  It  shines  forth  in  the  exaltation  of  the  righteousness  of 
God  in  the  forgiveness  of  sins.  There  is  no  more  adequate 
conception  of  the  divine  nature,  than  that  of  justice  in  rule  and 
government.  Hereunto  it  belongs  to  punish  sin  according  unto 
its  desert ;  and  herein  consisted  the  first  actings  of  God  as  the 
governor  of  the  rational  creation  ;  they  did  so  in  the  eternal 
punishment  of  the  angels  that  sinned,  and  the  casting  of  Adam 
out  of  Paradise,  an  emblem  also  of  everlasting  ruin.  Now  all 
the  church,  all  the  elect  of  God  are  sinners  ;  they  were  so  in 
Adam;  they  have  been  and  are  so  in  themselves.  What  doth 
become  the  justice  of  God  to  do  thereon  ?  shall  it  dismiss  them 
all  unpunished  ?  where  then  is  that  justice  which  spared  not  the 
angels  who  sinned,  nor  Adam  at  the  first?  would  this  proce 
dure  have  any  consonancy  thereunto,  be  reconcilable  unto  it? 
Wherefore  the  establishment  of  the  righteousness  of  God  on 
the  one  hand,  and  the  forgiveness  of  sin  on  the  Other,  seem  so 


476 


THE  GLORY  OF  CHRIST  IN  HIS 


contradictory,  as  that  many  stumble  and  fall  at  it  eternally, 
Rom.  x.  3,  4.  ‘For  they  being  ignorant  of  God’s  righteousness, 
and  going  about  to  establish  their  own  righteousness,  have  not 
submitted  themselves  unto  the  righteousness  of  God.  For 
Christ  is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth.’ 

Rut  in  this  interposition  of  Christ,  in  this  translation  of  pu¬ 
nishment  from  the  church  unto  him,  by  virtue  of  his  conjunc¬ 
tion  therewith,  there  is  a  blessed  harmony  between  the  righte¬ 
ousness  of  God  and  the  forgiveness  of  sins  ;  the  exemplification 
whereof,  is  his  eternal  glory.  “  O  blessed  change  !  O  sweet  per¬ 
mutation  !”  as  Justine  Martyr  speaks. 

By  virtue  of  his  union  with  the  church,  which  of  his  own 
accord  he  entered  into,  and  his  undertaking  therein  to  answer 
for  it  in  the  sight  of  God,  it  was  a  righteous  thing  with  God,  to 
lay  the  punishment  of  all  our  sins  upon  him,  so  as  that  he  might 
freely  and  graciously  pardon  them  all,  to  the  honour  and  exal¬ 
tation  of  his  justice,  as  well  as  of  his  grace  and  mercy,  Rom.  iii. 
24 — 26.  ‘Being  justified  freely  by  his  grace,  through  the  re¬ 
demption  that  is  in  Jesus  Christ ;  whom  God  hath  set  forth  to 
be  a  propitiation,  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins  that  are  past,  through  the 
forbearance  of  God  ;  to  declare,  I  say,  at  this  time  his  righteous¬ 
ness  ;  that  he  might  be  just,  and  the  justifier  of  him  that  be¬ 
lieveth  in  Jesus. ’ 

Herein  is  he  glorious  in  the  sight  of  God,  angels  and  men. 
In  him  there  is  at  the  same  time,  in  the  same  divine  actings,  a 
glorious  resplendency  of  justice  and  mercy  ;  of  the  one  in  pu¬ 
nishing  ;  of  the  other  in  pardoning.  The  appearing  inconsis¬ 
tency  between  the  righteousness  of  God  and  the  salvation  of 
sinners,  wherewith  the  consciences  of  convinced  persons  are 
exercised  and  terrified,  and  which  is  the  rock  at  which  most  of 
them  split  themselves  into  eternal  ruin,  is  herein  removed  and 
taken  away.  In  his  cross  were  divine  holiness  and  vindictive 
justice  exercised  and  manifested;  and  through  his  triumph, 
grace  and  mercy  are  exerted  to  the  utmost.  This  is  that  glory 
which  ravisheth  the  hearts,  and  satiates  the  souls  of  them  that 
believe.  For  what  can  they  desire  more,  what  is  further  need- 


INTIMATE  CONJUNCTION  WITH  THE  CHURCH.  477 


fill  unto  the  rest  and  composure  of  their  souls,  than  at  one  view 
to  behold  God  eternally  well  pleased  in  the  declaration  of  his 
righteousness,  and  the  exercise  of  his  mercy,  in  order  unto  their 
salvation  ?  In  due  apprehensions  hereof,  let  my  soul  live  ;  in 
the  faith  hereof  let  me  die,  and  let  present  admiration  of  this 
glory  make  way  for  the  eternal  enjoyment  of  it  in  its  beauty  and 
fulness. 

He  is  glorious,  in  that  the  law  of  God  in  its  preceptive  part, 
or  as  unto  the  obedience  which  it  required,  was  perfectly  fulfilled 
and  accomplished.  That  it  should  be  so,  was  absolutely  neces¬ 
sary  from  the  wisdom,  holiness,  and  righteousness  of  him,  by 
whom  it  was  given  ;  for  what  could  be  more  remote  from  those 
divine  perfections,  than  to  give  a  law,  which  never  was  to  be 
fulfilled  in  them  unto  whom  it  was  given,  and  who  were  to 
have  the  advantages  of  it  ?  This  could  not  be  done  by  us  ;  but 
through  the  obedience  of  Christ,  by  virtue  of  this  his  mystical 
conjunction  with  the  church,  the  law  was  so  fulfilled  in  us  by 
being  fulfilled  for  us,  as  that  the  glory  of  God  in  the  giving  of 
it,  and  annexing  eternal  rewards  unto  it,  is  exceedingly  exalted, 
Rom.  viii.  3,  4.  1  For  what  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God  sending  his  own  Son,  in  the  like¬ 
ness  of  sinful  flesh,  and  for  sin  condemned  sin  in  the  flesh  ;  that 
the  righteousness  of  the  law  might  be  fulfilled  in  us,  who  walk 
not  after  the  flesh,  but  after  the  Spirit.’ 

This  is  that  glory  of  Christ  whereof  one  view  by  faith,  will 
scatter  all  the  fears,  answer  all  the  objections,  and  give  relief 
against  all  the  despondencies  of  poor  tempted,  doubting  souls  ; 
and  an  anchor  it  will  be  unto  all  believers,  which  they  may  cast 
within  the  vail,  to  hold  them  firm  and  steadfast  in  all  trials, 
storms,  and  temptations,  in  life  and  death. 


478 


THE  GLORY  OF  CHRIST,  IN  THE 


CHAP.  X. 

THE  GLORY  OF  CHRIST  IN  THE  COMMUNICATION  OF  HIM¬ 
SELF  UNTO  BELIEVERS. 

Another  instance  of  the  glory  of  Christ  which  we  are  to  be¬ 
hold  here  by  faith,  and  hope  that  we  shall  do  so  by  sight  here¬ 
after,  consists  in  the  mysterious  communication  of  himself,  and 
all  the  benefits  of  his  mediation,  unto  the  souls  of  them  that  do 
believe,  to  their  present  happiness  and  future  eternal  blessed¬ 
ness. 

Hereby  he  becomes  theirs  as  they  are  his  ;  which  is  the  life, 
the  glory  and  consolation  of  the  church,  Cant.  vi.  3.  c  I  am  my 
beloved’s,  and  my  beloved  is  mine  ;  he  feedeth  among  the  li¬ 
lies.’  Chap.  ii.  16.  iii.  10.  He,  and  all  that  he  is,  being  appro¬ 
priated  unto  them  by  virtue  of  their  mystical  union  ;  there  is, 
there  must  be  some  ground,  formal  reason  and  cause  of  this  re¬ 
lation  between  Christ  and  the  church,  whereby  he  is  theirs,  and 
they  are  his;  he  is  in  them,  and  they  in  him  ;  so  as  it  is  not  be¬ 
tween  him  and  other  men  in  the  world.  The  Apostle,  speaking 
of  this  communication  of  Christ  unto  the  church,  and  the  union 
between  them  which  doth  ensue  thereon,  affirms  that  it  is  a 
great  mystery  ;  for  £I  speak  (saith  he)  concerning  Christ  and 
the  church,’  Eph.  v.  32. 

I  shall  very  briefly  inquire  into  the  causes,  ways  and  means 
of  this  mystical  communication,  whereby  he  is  made  to  be  ours, 
to  be  in  us,  to  dwell  with  us,  and  all  the  benefits  of  his  media¬ 
tion  to  belong  unto  us ;  for,  as  was  said,  it  is  evident  that  he 
doth  not  thus  communicate  himself  unto  all  by  a  natural  neces¬ 
sity,  as  the  sun  gives  light  equally  unto  the  whole  world  ;  nor 
is  he  present  with  all,  by  an  ubiquity  of  his  human  nature  ;  nor 
as  some  dream,  by  a  diffusion  of  his  rational  soul  into  all ;  nor 
doth  he  become  ours  by  a  carnal  eating  of  him  in  the  sacra¬ 
ment  ;  but  this  mystery  proceeds  from,  and  depends  on  other 
reasons  and  causes,  as  we  shall  briefly  declare. 

But  yet  before  I  proceed  to  declare  the  way  and  manner 


COMMUNICATION  OF  HIMSELF  UNTO  BELIEVERS.’  479 


whereby  Christ  communicateth  himself  unto  the  church,  I  must 
premise  something  of  divine  communications  in  general,  and 
their  glory.  And  I  shall  do  this  by  touching  a  little  on  the 
harmony  and  correspondency  that  is  between  the  old  creation 
and  the  new. 

1.  All  being,  power,  goodness,  and  wisdom,  were  originally, 
essentially,  infinitely  in  God  ;  and  in  them,  with  the  other  per¬ 
fections  of  his  nature,  consisted  his  essential  glory. 

2.  The  old  creation  was  a  communication  of  being  and  good¬ 
ness  by  almighty  power,  directed  by  infinite  wisdom,  unto  all 
things  that  were  created  for  the  manifestation  of  that  glory. 
This  was  the  first  communication  of  God  unto  any  thing  with¬ 
out  himself,  and  it  was  exceeding  glorious,  Psal.  xix.  1.  1  The 
heavens  declare  the  glory  of  God  ;  and  the  firmament  sheweth 
his  handy-work.’  Rom.  i.  20.  1  For  the  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even  his  eternal  power  and  God¬ 
head  ;  so  that  they  are  without  excuse.’  And  it  was  a  curious 
machine,  framed  in  the  subordination  and  dependency  of  one 
thing  on  another,  without  which  they  could  not  subsist,  nor 
have  a  continuance  of  their  beings.  All  creatures  below  live 
on  the  earth,  and  the  products  of  it ;  the  earth  for  its  whole 
production  depends  on  the  sun  and  other  heavenly  bodies,  as 
God  declares,  Hos.  ii.  21,  22.  1 I  will  hear,  saith  the  Lord,  I 
will  hear  the  heavens,  and  they  shall  hear  the  earth,  and  the 
earth  shall  hear  the  corn,  and  the  wine,  and  the  oil,  and  they 
shall  hear  Jezreel.’  God  hath  given  a  subordination  of  things, 
in  a  concatenation  of  causes,  whereon  their  subsistence  doth 
depend.  But, 

3.  In  this  mutual  dependency  on,  and  supplies  unto  one  ano¬ 
ther,  they  all  depend  on,  and  are  influenced  from  God  himself, 
the  eternal  fountain  of  being,  power,  and  goodness.  He  hears 
the  heavens  ;  and  in  the  continuation  of  this  order  by  constant 
divine  communication  of  being,  goodness,  and  power  unto  all 
things,  God  is  no  less  glorified  than  in  the  first  creation  of 
them,  Acts  xiv.  17.  ‘Nevertheless,  he  left  not  himself  without 
witness,  in  that  he  did  good,  and  gave  us  rain  from  heaven,  and 
fruitful  seasons,  filling  our  hearts  with  food  and  gladness.’ 


4S0 


THE  GLORY  OF  CHRIST,  IN  THE 

Chap.  xvii.  24.  c  God  that  made  the  world  and  all  things  there¬ 
in,  seeing  that  he  is  Lord  of  heaven  and  earth,  dvvelleth  not  in 
temples  made  with  hands.’ 

4.  This  glory  of  God  is  visible  in  the  matter  of  it,  and  is  ob¬ 
vious  unto  the  reason  of  mankind  ;  for  from  his  works  of  crea¬ 
tion  and  providence,  they  may  learn  his  eternal  power  and  God¬ 
head,  wherein  he  is  essentially  glorious. 

5.  But  by  this  divine  communication,  God  did  not  intend 
only  to  glorify  himself  in  the  essential  properties  of  his  nature, 
but  his  existence  also  in  three  persons,  of  Father,  Son,  and 
Spirit.  For  although  the  whole  creation  in  its  first  framing, 
and  in  its  perfection,  was  and  is  by  an  emanation  of  power  and 
goodness,  from  the  divine  nature,  in  the  person  of  the  Father, 
as  he  is  the  fountain  of  the  Trinity,  whence  he  is  said  peculiarly 
to  be  the  Creator  of  all  things  ;  yet  the  immediate  operation 
in  the  creation  was  from  the  Son,  the  power  and  wisdom  of  the 
Father,  John  i.  1 — 3.  ‘In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  Word  was  God.  The  same 
was  in  the  beginning  with  God.  All  things  were  made  by 
him  ;  and  without  him  was  not  any  thing  made  that  was  made.’ 
Col.  i.  16.  Heb.  i.  3.  And  as  upon  the  first  production  of  the 
mass  of  the  creation,  it  was  under  the  special  care  of  the  Spirit 
of  God  to  preserve  and  cherish  it,  unto  the  production  of  all 
distinct  sorts  of  creatures,  Gen.  i.  2.  1  And  the  earth  was  with¬ 
out  form  and  void  ;  and  darkness  was  upon  the  face  of  the 
deep;  and  the  Spirit  of  God  moved  upon  the  face  of  the  wa¬ 
ters  so  in  the  continuance  of  the  whole,  there  is  an  especial 
operation  of  the  same  Spirit  in  all  things.  Nothing  can  sub¬ 
sist  one  moment,  by  virtue  of  the  dependence  which  all  things 
have  on  one  another,  without  a  continual  emanation  of  power 
from  him,  Ps.  civ.  29.  30.  ‘  Thou  hidestthy  face,  they  are  trou¬ 
bled,  thou  takest  away  their  breath,  they  die,  and  return  to  their 
dust.  Thou  sendest  forth  thy  Spirit,  they  are  created :  and 
thou  renewest  the  face  of  the  earth.’ 

By  these  divine  communications  in  the  production  and  pre¬ 
servation  of  the  creature,  doth  God  manifest  his  glory,  and  by 
them  alone  in  the  way  of  nature  he  doth  so  ;  and  without  them, 
although  he  would  have  been  for  ever  essentially  glorious,  yet 


COMMUNICATION  OF  HIMSELF  UNTO  BELIEVERS.  481 


was  it  impossible  that  his  glory  should  be  known  unto  any  but 
himself.  Wherefore,  on  these  divine  communications  doth  de¬ 
pend  the  whole  manifestation  of  the  glory  of  God.  But  this  is 
far  more  eminent,  though  not  in  the  outward  effects  of  it  so 
visible,  in  the  new  creation,  as  we  shall  see. 

1.  All  goodness,  grace,  life,  light,  mercy,  and  power,  which 
are  the  springs  and  causes  of  the  new  creation,  are  all  original¬ 
ly  in  God,  in  the  divine  nature,  and  that  infinitely  and  essen¬ 
tially.  In  them  is  God  eternally  or  essentially  glorious  ;  and 
the  whole  design  of  the  new  creation  was  to  manifest  his  glory 
in  them,  by  external  communications  of  them  and  from  them. 

2.  The  first  communication  of  and  from  these  things,  is  made 
unto  Christ  as  the  head  of  the  church.  For  in  the  first  place, 
it  1  pleased  God,  that  in  him  should  all  the  fulness  of  these 
things  dwell/  so  as  that  the  whole  new  creation  might  consist 
in  him,  Col.  i.  17 — 19.  And  this  was  the  first  egress  of  divine 
wisdom,  for  the  manifestation  of  the  glory  of  God  in  these  holy 
properties  of  his  nature.  For, 

3.  This  communication  was  made  unto  him,  as  a  repository 
and  treasury  of  all  that  goodness,  grace,  life,  light,  power,  and 
mercy,  which  were  necessary  for  the  constitution  and  preserva¬ 
tion  of  the  new  creation.  They  were  to  be  laid  up  in  him,  to 
be  hid  in  him,  to  dwell  in  him  ;  and  from  him  to  be  communi¬ 
cated  unto  the  whole  mystical  body,  designed  unto  him,  that  is, 
the  church.  And  this  is  the  first  emanation  of  divine  power 
and  wisdom,  for  the  manifestation  of  his  glory  in  the  new  crea¬ 
tion.  This  constitution  of  Christ  as  the  head  of  it,  and  the  trea¬ 
suring  up  in  him  all  that  was  necessary  for  its  production  and 
preservation,  wherein  the  church  is  chosen  and  pre-ordained  in 
him  unto  grace  and  glory,  is  the  spring  and  fountain  of  divine 
glory,  in  the  communications  that  ensue  thereon. 

4.  This  communication  unto  Christ  is,  (1.)  Unto  his  person  ; 
and  then,  (2.)  With  respect  unto  his  office.  It  is  in  the  person 
of  Christ  that  all  fulness  doth  originally  dwell.  On  the  as¬ 
sumption  of  human  nature  into  personal  union  with  the  Son 
of  God,  all  fulness  dwells  in  him  bodily,  Col.  ii.  9.  And  there¬ 
on  receiving  the  Spirit  in  all  fulness,  and  not  by  measure,  all 
the  treasures  of  wisdom  and  knowledge  were  hid  in  him,  Cob 

61 


482 


THE  GLORY  OF  CHRIST  IN  THE 


ii.  3.  and  he  was  filled  with  the  unsearchable  riches  of  divine 
grace,  Eph.  iii.  8.  And  the  office  of  Christ  is  nothing  but  the 
way  appointed  in  the  wisdom  of  God,  for  the  communication 
of  the  treasures  of  grace,  which  were  communicated  unto  his 
person.  This  is  the  end  of  the  whole  office  of  Christ  in  all  the 
parts  of  it,  as  he  is  a  priest,  a  prophet,  and  a  king.  They  are, 

I  say,  nothing  but  the  ways  appointed  by  infinite  wisdom  for 
the  communication  of  the  grace  laid  up  in  his  person  unto  the 
church.  The  transcendent  glory  hereof,  we  have  in  some  weak 
measure  inquired  into. 

5.  The  decree  of  election  prepared,  if  I  may  so  say,  the  mass 
of  the  new  creation.  In  the  old  creation,  God  first  prepared 
and  created  the  mass  or  matter  of  the  whole,  which  afterwards 
by  the  power  of  the  Holy  Spirit,  was  formed  into  all  the  distinct 
beings  whereof  the  whole  creation  was  to  consist ;  and  animat- 
ed  according  to  their  distinct  kinds.  And  in  order  unto  the 
production  and  perfecting  of  the  work  of  the  new  creation,  God 
did  from  eternity,  in  the  holy  purpose  of  his  will,  prepare,  and 
in  design  set  apart  unto  himself,  that  portion  of  mankind  where¬ 
of  it  was  to  consist.  Hereby  they  were  only  the  peculiar  mat¬ 
ter  that  was  to  be  wrought  upon  by  the  Holy  Ghost,  and  the 
glorious  fabric  of  the  church  erected  out  of  it.  What  was  said, 
it  may  be,  of  the  natural  body,  by  the  Psalmist,  is  true  of  the 
mystical  body  of  Christ,  which  is  principally  intended,  Psal. 
cxxxix.  15,  16.  ‘  My  substance  was  not  hid  from  thee,  when  I 
was  made  in  secret;  and  curiously  wrought  in  the  lowest  parts 
of  the  earth.  Thine  eyes  did  see  my  substance  yet  being  un¬ 
perfect,  and  in  thy  book  all  my  members  were  written,  which 
in  continuance  were  fashioned,  when  as  yet  there  was  none  of 
them.’  The  substance  of  the  church  whereof  it  was  to  be  form¬ 
ed,  was  under  the  eye  of  God,  as  proposed  in  the  decree  of  elec¬ 
tion  ;  yet  was  it  as  such  imperfect.  It  was  not  formed  or  shaped 
into  members  of  the  mystical  body.  But  they  were  all  written 
in  the  book  of  life.  And  in  pursuance  of  the  purpose  of  God, 
there  they  are  by  the  Holy  Spirit,  in  the  whole  course  and  con¬ 
tinuance  of  time  in  their  several  generations,  fashioned  into  the 
shape  designed  for  them. 

6.  This  therefore  is  herein,  the  glorious  order  of  divine  com- 


COMMUNICATION  OP  HIMSELF  UNTO  BELIEVERS.  483 


munications.  From  the  infinite  eternal  spring  of  wisdom,  grace, 
goodness,  and  love  in  the  Father,  all  the  effects  whereof  unto 
this  end  were  treasured  up  in  the  person  and  mediation  of  the 
Son  ;  the  Holy  Spirit,  unto  whom  the  actual  application  of 
them  is  committed,  communicates  life,  light,  power,  grace  and 
mercy  unto  all  that  are  designed  parts  of  the  new  creation. 
Hereon  doth  God  glorify  both  the  essential  properties  of  his  na¬ 
ture,  his  infinite  wisdom,  power,  goodness,  and  grace,  as  the 
only  eternal  spring  of  all  these  things  ;  and  also  his  ineffable 
glorious  existence  in  three  persons,  by  the  order  of  the  commu¬ 
nication  of  these  things  unto  the  church,  which  are  originally 
from  his  nature.  And  herein  is  the  glorious  truth  of  the  bless¬ 
ed  Trinity,  which  by  some  is  opposed,  by  some  neglected,  by 
most  looked  on  as  that  which  is  so  much  above  them,  as  that  it 
doth  not  belong  unto  them,  made  precious  unto  them  that  be¬ 
lieve,  and  becomes  the  foundation  of  their  faith  and  hope.  In 
a  view  of  the  glorious  order  of  those  divine  communications,  we 
are  in  a  steady  contemplation  of  the  ineffable  glory  of  the  exist¬ 
ence  of  the  nature  of  God  in  the  three  distinct  persons  of  Fa¬ 
ther,  Son,  and  Holy  Ghost. 

7.  According  unto  this  divine  order,  the  elect  in  all  ages  are, 
by  the  Holy  Spirit  moving  and  acting  on  that  mass  of  the  new 
creation,  formed  and  animated  with  spiritual  life,  light,  grace, 
and  power,  unto  the  glory  of  God.  They  are  not  called  acci¬ 
dentally  according  unto  the  external  occasions  and  causes  of 
their  conversion  unto  God  ;  but  in  every  age,  at  his  own  time 
and  season,  the  Holy  Spirit  communicates  these  things  unto 
them,  in  the  order  declared,  unto  the  glory  of  God. 

8.  And  in  the  same  manner  is  the  whole  new  creation  pre¬ 
served  every  day  ;  every  moment  there  is  vital  power  and 
strength,  mercy  and  grace  communicated  in  this  divine  order 
to  all  believers  in  the  world.  There  is  a  continual  influence 
from  the  fountain,  from  the  head,  into  all  the  members,  where¬ 
by  they  all  consist  in  him,  are  acted  by  him,  who  worketh  in 
us  both  to  will  and  to  do  of  his  own  good  pleasure  ;  and  the 
Apostle  declares,  that  the  whole  constitution  of  church-order 
is  suited  as  an  external  instrument  to  promote  these  divine 
communications,  unto  all  the  members  of  the  church  itself, 


481 


THE  GLORY  OF  CHRIST  IN  THE 


Eph.  iv.  13—16.  ‘  Till  we  all  come  in  the  unity  of  the  faith, 
and  of  the  knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ ;  that 
we  henceforth  be  no  more  children,  tossed  to  and  fro,  and  car¬ 
ried  about  with  every  wind  of  doctrine,  by  the  slight  of  men, 
and  cunning  craftiness,  whereby  they  lie  in  wait  to  deceive  ; 
but  speaking  the  truth  in  love,  may  grow  up  into  him  in  all 
things,  which  is  the  head,  even  Christ  :  from  whom  the  whole 
body  fitly  joined  together,  and  compacted  by  that  which 
every  joint  supplieth,  according  to  the  effectual  working  in  the 
measure  of  every  pnrt,  maketh  increase  of  the  body,  unto  the 
edifying  of  itself  in  love.’ 

This  in  general  is  the  order  of  divine  communications, 
which  is  for  the  substance  of  it  continued  in  heaven,  and 
shall  be  so  unto  eternity  ;  for  God  is,  and  ever  will  be  all  and 
in  all.  But  at  present,  it  is  invisible  unto  the  eyes  of  flesh,  yea 
the  reason  of  men.  Hence  it  is  by  the  most  despised,  they  see 
no  glory  in  it ;  but  let  us  consider  the  prayer  of  the  Apostle, 
that  it  may  be  otherwise  with  us,  Eph.  i.  16 — 23.  ‘I  cease  not 
to  give  thanks  for  you,  making  mention  of  you  in  my  prayers  ; 
that  the  God  of  our  Lord  Jesus  Christ,  the  Father  of  glory, 
may  give  unto  you  the  Spirit  of  wisdom  and  revelation,  in  the 
knowledge  of  him  ;  the  eyes  of  your  understanding  being  en¬ 
lightened,  that  ye  may  know  what  is  the  hope  of  his  calling, 
and  what  the  riches  of  the  glory  of  his  inheritance  in  the  saints, 
and  what  is  the  exceeding  greatness  of  his  power  to  us-ward 
who  believe,  according  to  the  working  of  his  mighty  power  ; 
which  he  wrought  in  Christ  when  he  raised  him  from  the  dead, 
and  set  him  at  his  own  right  hand  in  the  heavenly  places,  far 
above  all  principality,  and  power,  and  might,  and  dominion, 
and  every  name  that  is  named,  not  only  in  this  world,  but  also 
in  that  which  is  to  come ;  and  hath  put  all  things  under  his 
feet,  and  gave  him  to  be  the  head  over  all  things  to  the  church, 
which  is  his  body,  the  fulness  of  him  that  filleth  all  in  all.’ 
For  the  revelation  made  of  the  glory  of  God  in  the  old  crea¬ 
tion,  is  exceeding  inferior  to  that  which  he  makes  of  himself 
in  the  new. 

Having  premised  these  things  in  general  concerning  the 


I 


COMMUNICATION  OF  HIMSELF  UNTO  BELIEVERS.  4S5 

glory  of  divine  communications,  I  shall  proceed  to  declare  in 
particular,  the  grounds  and  way  whereby  the  Lord  Christ 
communicates  himself,  and  therewithal  all  the  benefits  of  his 
mediation,  unto  them  that  do  believe,  as  it  was  before  propos¬ 
ed. 

We  on  our  part  are  said  herein  to  receive  him,  and  that  by 
faith,  John  i.  12.  ‘But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that  be¬ 
lieve  on  his  name.’  Now  where  he  is  received  by  us,  he  must 
be  tendered,  given,  granted,  or  communicated  unto  us.  And 
this  he  is  by  some  divine  acts  of  the  Father,  and  some  of  his 
own. 

The  foundation  of  the  whole  is  laid  in  a  sovereign  act  of 
the  will,  the  pleasure,  the  grace  of  the  Father.  And  this  is 
the  order  and  method  of  all  divine  operations  in  the  way  and 
work  of  grace.  They  originally  proceed  all  from  him;  and 
having  effected  their  ends,  do  return,  rest,  and  centre  in  him 
again,  Eph.  i.  4,  5,  6.  ‘  According  as  he  hath  chosen  us  in  him, 
before  the  foundation  of  the  world,  that  we  should  be  holy,  and 
without  blame  before  him  in  love ;  having  predestinated  us 
unto  the  adoption  of  children  by  Jesus  Christ  to  himself,  ac¬ 
cording  to  the  good  pleasure  of  his  will,  to  the  praise  of  the 
glory  of  his  grace,  wherein  he  hath  made  us  accepted  in  the 
Beloved.’  Wherefore,  that  Christ  is  made  ours,  that  he  is  com¬ 
municated  unto  us,  is  originally  from  the  free  act,  grant,  and 
donation  of  the  Father,  1  Cor.  i.  30.  ‘But  of  him  are  ye  in 
Christ  Jesus,  who  of  God  is  made  unto  us  wisdom,  and  right¬ 
eousness,  and  sanctification,  and  redemption.’  Rom.  v.  15 — 17. 
And  hereunto  sundry  things  do  concur.  As,  (1.)  His  eternal 
purpose  which  he  purposed  in  himself  to  glorify  his  grace  in 
all  his  elect,  by  this  communication  of  Christ,  and  the  benefits 
of  his  mediation  unto  them,  which  the  Apostle  declares  at 
large,  Eph.  i.  (2.)  His  granting  all  the  elect  unto  Christ  to  be 
his  own,  so  to  do  and  suffer  for  them  what  was  antecedaneous- 
ly  necessary  unto  the  actual  communication  of  himself  unto 
them.  ‘  Thine  they  were,  and  thou  gavest  them  to  me,’  John 
xvii.  6.  (3.)  The  giving  of  the  promise,  or  the  constitution  of 
the  rule  and  law  of  the  gospel,  whereby  a  participation  of 


486 


THE  GLORY  OF  CHRIST  IN  THE 


Christ,  an  interest  in  him  and  all  that  he  is,  is  made  over  and 
assured  unto  believers,  John  i.  12.  1  John  i.  1 — 4.  (4.)  An 

act  of  almighty  power,  working  and  creating  faith  in  the  souls 
of  the  elect,  enabling  them  to  receive  Christ  so  exhibited  and 
communicated  unto  them  by  the  gospel,  Eph.  i.  19,  20.  1  And 
what  is  the  exceeding  greatness  of  his  power  to  us-ward  who 
believe,  according  to  the  working  of  his  mighty  power  ;  which 
he  wrought  in  Christ,  when  he  raised  him  from  the  dead,  and 
set  him  at  his  own  right  hand  in  the  heavenly  places.’  Chap, 
ii.  5 — 8.  These  things  which  I  have  but  named,  have  an  in¬ 
fluence  into  the  glory  of  Christ  herein ;  for  this  communication 
of  him  unto  the  church,  is  an  effect  of  the  eternal  counsel,  wis¬ 
dom,  grace,  and  power  of  the  Father. 

But  they  are  the  acts  of  Christ  himself  herein,  which  princi- 
Iy  we  inquire  into,  as  those  which  manifest  the  glory  of  his 
wisdom,  love,  and  condescension. 

And,  1.  He  gives  and  communicates  unto  them  his  Holy 
Spirit;  the  Holy  Spirit  as  peculiarly  his,  as  granted  unto  him 
of  the  Father,  as  inhabiting  in  him  in  all  fulness.  The  Spirit 
abiding  originally  as  to  his  person,  and  immeasurably  as  unto 
his  effects  and  operations  in  himself,  he  gives  unto  all  believers 
to  inhabit  and  abide  in  them  also,  John  xiv.  14.  £  If  ye  shall 
ask  any  thing  in  my  name,  I  will  do  it.  ver.  20.  At  that  day  ye 
shall  know  that  I  am  in  my  Father,  and  you  in  me,  and  I  in 
you.’  1  Cor.  vi.  17.  *  But  he  that  is  joined  unto  the  Lord,  is  one 
spirit.’  Hence  follows  an  ineffable  union  between  him  and 
them.  For  as  in  his  incarnation  he  took  our  nature  into  per¬ 
sonal  union  with  his  own  ;  so  herein  he  takes  our  persons  into 
a  mystical  union  with  himself.  Hereby  he  becomes  ours,  and 
we  are  his. 

And  herein  is  he  unspeakably  glorious.  For  this  mystery 
of  the  inhabitation  of  the  same  Spirit  in  him  as  the  Head,  and 
the  church  as  his  body,  animating  the  whole,  is  a  transcendent 
effect  of  divine  wisdom.  There  is  nothing  of  this  nature  in 
the  whole  creation  besides  ;  no  such  union,  no  such  mutual 
communication.  The  strictest  unions  and  relations  in  nature 
are  but  shadows  of  it,  Eph.  v.  25 — 32.  Herein  also  is  the 
Lord  Christ  precious  unto  them  that  do  believe,  but  a  stone  of 


COMMUNICATION  OF  HIMSELF  UNTO  BELIEVERS.  4S7 


stumbling,  and  a  rock  of  offence  unto  the  disobedient.  This 
glorious  ineffable  effect  of  his  wisdom  and  grace,  this  rare,  pe¬ 
culiar,  singular,  way  of  the  communication  of  himself  unto  the 
church,  is  by  many  despised.  They  know,  it  may  be,  some  of 
them,  wheat  it  is  to  be  joined  unto  an  harlot,  so  as  to  become 
one  flesh  ;  but  what  it  is  to  be  joined  unto  the  Lord,  so  as  to  be¬ 
come  one  spirit,  they  know  not.  But  this  principle  and  spring 
of  the  spiritual  life  of  the  church,  and  of  all  vital  spiritual  mo¬ 
tions  towards  God,  and  things  heavenly,  wherein,  and  whereby 
our  life  is  hid  with  Christ  in  God,  is  the  glory,  the  exaltation,  the 
honour,  the  security  of  the  church,  unto  the  praise  of  the  grace 
of  God.  The  understanding  of  it  in  its  causes,  effects,  opera¬ 
tions,  and  privileges  wherewith  it  is  accompanied  is  to  be  pre¬ 
ferred  above  all  the  wisdom  in,  and  of  the  world. 

2.  He  thus  communicates  himself  unto  us  by  the  forma¬ 
tion  of  a  new  nature,  his  own  nature  in  us ;  so  as  that  the  very 
same  spiritual  nature  is  in  him,  and  in  the  church.  Only  it  is 
with  this  difference,  that  in  him  it  is  in  the  absolute  perfection 
of  all  those  glorious  graces  wherein  it  doth  consist  ;  in  the 
church  it  is  in  various  measures  and  degrees,  according  as  he  is 
pleased  to  communicate  it.  But  the  same  divine  nature  it  is  that 
is  in  him  and  ns  ;  for  through  the  precious  promises  of  the  gos¬ 
pel,  we  are  made  partakers  of  his  divine  nature.  It  is  not 
enough  for  us,  that  he  hath  taken  our  nature  to  be  his,  unless 
he  gives  us  also  his  nature  to  be  ours  ;  that  is,  implants  in  our 
souls  all  those  gracious  qualifications,  as  unto  the  essence  and 
substance  of  them,  wherewith  he  himself  in  his  human  nature 
is  endued.  This  is  that  new  man,  that  new  creature,  that  divine 
nature,  that  spirit  which  is  born  of  the  Spirit,  that  transforma¬ 
tion  into  the  image  of  Christ,  that  putting  of  him  on,  that  work¬ 
manship  of  God,  whereunto  in  him  we  are  created,  that  the 
Scripture  so  fully  testified!  unto,  John  iii.  6.  That  which  is 
born  of  the  flesh,  is  flesh,  and  that  which  is  born  of  the  Spirit,  is 
spirit.  Rom.  vi.  3 — 8.  ‘Knowaye  not,  that  so  many  of  us  as  were 
baptized  into  Jesus  Christ,  were  baptized  into  his  death  ?  There¬ 
fore  we  are  buried  with  him  by  baptism  into  death  ;  that  like 
as  Christ  was  raised  up  from  the  dead  by  the  glory  of  the  Fa¬ 
ther,  even  so  we  also  should  walk  in  newness  of  life.  For  if 


488 


THE  GLORY  OF  CHRIST  IN  THE 


we  have  been  planted  together  in  the  likeness  of  his  death  ; 
we  shall  be  also  in  the  likeness  of  his  resurrection  ;  knowing 
this,  that  our  old  man  is  crucified  with  him,  that  the  body  of 
sin  might  be  destroyed,  that  henceforth  we  should  not  serve 
sin.  For  he  that  is  dead,  is  freed  from  sin.  Now  if  we  be  dead 
with  Christ,  we  believe  that  we  shall  also  live  with  him.’  2  Cor. 
iii.  18.  1  But  we  all  with  open  face,  beholding  as  in  a  glass  the 
glory  of  the  Lord,  are  changed  into  the  same  image,  from  glory 
to  glory,  even  as  by  the  Spirit  of  the  Lord.  Chap.  v.  17.  There¬ 
fore  if  any  man  be  in  Christ,  he  is  a  new  creature  ;  old  things 
are  past  away,  behold,  all  things  are  become  new.’  Eph.  iv. 
20.  £  But  ye  have  not  so  learned  Christ,  ver.  24.  And  that  ye 
put  on  the  new  man,  which  after  God  is  created  in  righteous¬ 
ness  and  true  holiness.’  2  Pet.  i.  4.  c  Whereby  are  given  unto  us 
exceeding  great  and  precious  promises  ;  that  by  these  you 
might  be  partakers  of  the  divine  nature,  having  escaped  the 
corruption  that  is  in  the  world  through  lust.’ 

And  that  new  heavenly  nature  which  is  thus  formed  in  be¬ 
lievers,  as  the  first  vital  act  of  that  union  which  is  between 
Christ  and  them,  by  the  inhabitation  of  the  same  Spirit,  is  pe¬ 
culiarly  his  nature.  For  both  is  it  so  as  it  is  in  him,  the  idea 
and  the  exemplar  of  it  in  us,  inasmuch  as  we  are  predestinat¬ 
ed  to  be  conformed  unto  his  image  ;  and  as  it  is  wrought  or  pro¬ 
duced  in  our  souls  by  an  emanation  of  power,  virtue,  and  ef¬ 
ficiency  from  him. 

This  is  a  most  heavenly  way  of  the  communication  of  him¬ 
self  unto  us,  wherein  of  God  he  is  made  unto  us  wisdom  and 
sanctification.  Hereon  he  says  of  his  church,  This  now  is  bone 
of  my  bone,  and  flesh  of  my  flesh  ;  1  see  myself,  my  own  nature 
in  them,  whence  they  are  comely  and  desirable.  Hereby  he 
makes  way  to  present  it  to  himself  a  glorious  church,  not  hav¬ 
ing  spot  or  wrinkle,  or  any  such  thing,  but  holy  and  without 
blemish.  On  this  communication  of  Christ  unto  us,  by  the 
forming  of  his  own  nature  in  us,  depends  all  the  purity,  the 
beauty,  the  holiness,  the  inward  glory  of  the  church.  Hereby 
is  it  really,  substantially,  internally  separated  from  the  world, 
and  distinguished  from  all  others,  who  in  the  outward  forms  of 
things,  in  the  profession  and  duties  of  religion  seem  to  be  the 


COMMUNICATION  OF  HIMSELF  UNTO  BELIEVERS.  489 


same  with  them.  Hereby  it  becomes  the  first-fruits  of  the  crea¬ 
tion  unto  God,  bearing  forth  the  renovation  of  his  image  in  the 
world ;  herein  the  Lord  Christ  is,  and  will  be  glorious  unto  ail 
eternity.  I  only  mention  these  things,  which  deserve  to  be  far 
more  largely  insisted  on. 

3.  He  doth  the  same  by  that  actual  insitition  or  implantation 
into  himself,  which  he  gives  us  by  faith  ;  which  is  of  his  own 
operation.  For  hereon  two  things  do  ensue  ;  one  by  the  grace 
or  power,  the  other  by  the  law  or  constitution  of  the  gospel, 
which  have  a  great  influence  into  this  mystical  communication 
of  Christ  unto  the  church. 

And  the  first  of  these  is,  that  thereby  there  is  communicated 
unto  us,  and  we  do  derive  supplies  of  spiritual  life,  sustentation, 
motion,  strength  in  grace,  and  perseverance  from  him  continual¬ 
ly.  This  is  that  which  himself  so  divinely  teacheth  in  the  pa¬ 
rable  of  the  vine  and  its  branches,  John  xv.  1,  2.  ‘I  am  the  true 
vine,  and  my  Father  is  the  Husbandman.  Every  branch  in  me 
that  beareth  not  fruit,  he  taketh  away  ;  and  every  branch  that 
beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth  more  fruit.’ 
Hereby  is  there  a  continual  communication  from  his  all-fulness 
of  grace  unto  the  whole  church,  and  all  the  members  of  it,  unto 
all  the  ends  and  duties  of  spiritual  life.  c  They  live,  neverthe¬ 
less  not  they,  but  Christ  liveth  in  them  ;  and  the  life  which  they 
live  in  the  flesh,  is  by  the  faith  of  the  Son  of  God.’  And  the 
other,  by  virtue  of  the  law  and  constitution  of  the  gospel,  is  that 
hereon  his  righteousness,  and  all  the  fruits  of  his  mediation,  are 
imputed  unto  us  ;  the  glory  of  which  mystery  the  Apostle  un¬ 
folds,  Rom.  iv.  4,  5.  ‘  Now  to  him  that  worketh,  is  the  reward 
not  reckoned  of  grace,  but  of  debt.  But  to  him  that  worketh 
not,  but  believeth  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness.’ 

I  might  add  hereunto  the  mutual  inbeing  that  is  between 
him  and  believers  by  love  ;  for  the  way  of  the  communication  of 
his  love  unto  them,  being  by  the  shedding  of  it  abroad  in  their 
hearts  by  the  Holy  Ghost,  and  their  returns  of  love  unto  him 
being  wrought  in  them  by  an  almighty  efficiency  of  the  same 
Spirit,  there  is  that  which  is  deeply  mysterious  and  glorious  in 
it.  I  might  mention  also  the  continuation  of  his  discharge  of 

62 


490 


THE  GLORY  OF  CHRIST  IN  THE 


all  his  offices  towards  us,  whereon  all  our  receptions  from  him, 
or  all  the  benefits  of  his  mediation,  whereof  we  are  made  par¬ 
takers,  do  depend.  But  the  few  instances  that  have  been  given 
of  the  glory  of  Christ  in  this  mysterious  communication  of  him¬ 
self  unto  his  church,  may  suffice  to  give  us  such  a  view  of  it, 
as  to  fill  our  hearts  with  holy  admiration  and  thanksgiving. 


CHAP.  XI. 

THE  GLORY  OF  CHRIST  IN  THE  RECAPITULATION  OF  ALL 

THINGS  IN  HIM. 

In  the  last  place,  the  Lord  Christ  is  peculiarly  and  eminently 
glorious  in  the  recapitulation  of  all  things  in  him,  after  they  had 
been  scattered  and  disordered  by  sin.  This  the  Apostle  propos¬ 
ed!  as  the  most  signal  effect  of  divine  wisdom,  and  the  sove¬ 
reign  pleasure  of  God.  ‘He  hath  abounded  toward  us  in  all 
wisdom  and  prudence,  having  made  known  unto  us  the  mys¬ 
tery  of  his  will,  according  unto  his  good  pleasure,  which  he 
hath  purposed  in  himself :  that  in  the  dispensation  of  the  ful¬ 
ness  of  times,  he  might  gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven,  and  which  are  on  earth,  even 
in  him/  Eph.  i.  8,  9,  10. 

For  the  discovery  of  the  mind  of  the  Holy  Ghost  in  these 
words,  so  far  as  I  am  at  present  concerned,  namely,  as  unto  the 
representation  of  the  glory  of  Christ  in  them,  sundry  brief  ob¬ 
servations  must  be  premised  ;  and  in  them  it  will  be  necessary, 
that  we  briefly  declare  the  original  of  all  these  things  in  hea¬ 
ven  and  earth,  their  primitive  order,  the  confusion  that  ensued 
thereon,  with  their  restitution  in  Christ,  and  his  glory  thereby. 

1.  God  alone  hath  all  being  in  him.  Hence  he  gives  him- 
self  that  name,  I  AM,  Exod.  iii,  14.  He  was  eternally  all  ; 
when  all  things  else  that  ever  were,  or  now  are,  or  shall  be, 
were  nothing.  And  when  they  are,  they  are  no  otherwise,  but 


RECAPITULATION  OP  ALL  THINGS  IN  HIM. 


491 


as  ( they  are  of  him,  and  from  him,  and  to  him.’  Rom.  xi.  36. 
Moreover,  his  being  and  goodness  are  the  same.  The  goodness 
of  God  is  the  meetness  of  the  divine  Being  to  be  communica¬ 
tive  of  itself  in  its  effects.  Hence  this  is  the  first  notion  of  the 
divine  nature — infinite  being  and  goodness  in  a  nature  intelli¬ 
gent  and  self-subsistent.  So  the  Apostle  declares  it,  {  He  that 
cometh  unto  God  must  believe  that  he  is,  and  that  he  is  a  re¬ 
warder  of  them  that  seek  him,’  Heb.  xi.  6. 

2.  In  this  state  of  infinite,  eternal  being  and  goodness,  antece¬ 
dent  unto  an  act  of  wisdom  or  power  without  himself,  to  give  ex¬ 
istence  unto  other  things,  God  was,  and  is  eternally  in  himself 
all  that  he  will  be,  all  that  he  can  be,  unto  eternity.  For  where 
there  is  infinite  being  and  infinite  goodness,  there  is  infinite 
blessedness  and  happiness,  whereunto  nothing  can  be  added  ; 
God  is  always  the  same.  That  is  his  name,  Psal.  cii.  27.  Thou 
art  he,  always  the  same.  All  things  that  are,  make  no  addition 
unto  God,  no  change  in  his  state.  His  blessedness,  happiness, 
self-satisfaction,  as  well  as  all  other  his  infinite  perfections,  were 
absolutely  the  same  before  the  creation  of  any  thing,  whilst  there 
was  nothing  but  himself,  as  they  are  since  he  hath  made  all 
things  ;  for  the  blessedness  of  God  consists  in  the  ineffable  mu¬ 
tual  inbeing  of  the  three  holy  persons  in  the  same  nature,  with 
the  immanent  reciprocal  actings  of  the  Father  and  the  Son  in 
the  eternal  love  and  complacency  of  the  Spirit.  Hereunto  no¬ 
thing  can  be  added,  herein  no  change  can  be  made  by  any  ex¬ 
ternal  work  or  effect  of  power.  Herein  doth  God  act  in  the 
perfect  knowledge,  and  perfect  love  of  his  own  perfections,  unto 
an  infinite  acquiescency  therein,  which  is  the  divine  blessedness. 
This  gives  us  the  true  notion  of  the  divine  nature,  antecedent 
unto  the  manifestation  of  it  made  by  any  outward  effects.  In¬ 
finite  being  and  goodness,  eternally  blessed  in  the  knowledge 
and  enjoyment  of  itself,  by  inconceivable,  ineffable,  internal  act¬ 
ings  answering  the  manner  of  its  subsistence,  which  is  in  three 
distinct  persons. 

3.  This  being  and  goodness  of  God  by  his  own  will  and  plea¬ 
sure,  acting  themselves  in  infinite  wisdom  and  power,  produced 
the  creation  of  all  things.  Herein  he  communicated  a  finite, 
limited,  dependent  being  and  goodness  unto  others  things  with- 


492 


THE  GLORY  OF  CHRIST  IN  THE 


out  himself.  For  all  being  and  goodness  being,  as  was  said,  in 
him  alone,  it  was  necessary  that  the  first  outward  work  and  ef¬ 
fect  of  the  divine  nature,  must  be  the  communication  of  being 
and  goodness  into  other  things.  Wherefore,  as  when  he  had 
given  unto  every  thing  its  being  out  of  nothing,  by  the  word  of 
his  power,  saying,  *  Let  them  be,  and  they  were  ;’  so  it  is  said, 
that  he  looked  on  all  that  he  had  made,  and  behold,  c  they  were 
exceeding  good,’  Gen.  i.  ult.  Being  and  goodness  must  be  the 
first  outward  effects  of  the  divine  nature,  which  being  wrought 
by  infinite  power  and  wisdom,  do  represent  unto  us  the  glory 
of  God  in  the  creation  of  all  things.  Infinite  being  in  self-sub¬ 
sistence,  which  is  necessary  in  the  first  cause  and  spring  of  all 
things  ;  infinite  goodness  to  communicate  the  effect  of  this  be¬ 
ing  unto  that  which  was  not,  and  infinite  wisdom  and  power  in 
that  communication,  are  gloriously  manifested  therein. 

4.  In  this  state,  all  things  that  were  made,  depended  immedi¬ 
ately  on  God  himself,  without  the  interposition  of  any  other 
head  of  influence  or  rule.  They  had  the  continuance  of  their 
being  and  its  preservation,  from  the  immediate  actings  of  these 
properties  of  the  divine  nature  whereby  they  were  made  ;  and 
their  dependence  on  God  was  by  virtue  of  that  law,  which  was 
implanted  on  the  principles  and  powers  of  their  several  natures 
by  God  himself. 

5.  Thus  ‘  in  the  beginning  God  created  the  heavens  and  the 
earth.’  He  provided  himself  of  two  distinct  rational  families, 
that  should  depend  on  him  according  to  a  law  of  moral  obedi¬ 
ence,  and  thereby  give  glory  to  him ;  with  two  distinct  habita¬ 
tions  for  them  cognate  unto  their  nature  and  use  ;  heaven 
above,  and  the  earth  beneath.  The  earth  he  appointed  for  the 
habitation  of  man,  which  was  every  way  suited  unto  the  con¬ 
stitution  of  his  nature,  the  preservation  of  his  being,  and  the  end 
of  his  creation  in  giving  glory  to  God.  Heaven  he  prepared  for 
the  habitation  of  the  angels,  which  was  suited  unto  the  consti¬ 
tution  of  their  nature,  the  preservation  of  their  being,  and  the 
end  of  their  creation  in  giving  glory  to  God.  Wherefore,  as 
man  had  power  and  dominion  over  all  things  here  below,  and 
was  to  use  them  all  unto  the  glory  of  God,  by  which  means 
God  received  glory  from  them  also,  though  in  themselves  brute 


/ 


RECAPITULATION  OF  ALL  THINGS  IN  HIM. 


493 


and  inanimate  ;  so  the  angels  had  the  like  dominion  over  the 
celestial  and  aetherial  bodies,  wherewith  God  had  fitted  the  place 
of  their  habitation,  that  through  the  contemplation  and  use  of 
them,  God  might  have  a  revenue  of  glory  and  praise  from  them 
also.  To  suppose  any  other  race  of  intellectual  creatures,  be¬ 
sides  angels  in  heaven,  and  men  on  earth,  is  not  only  without 
all  countenance  from  any  divine  testimony,  but  it  disturbs  and 
disorders  the  whole  representation  of  the  glory  of  God  made 
unto  us  in  the  Scripture,  and  the  whole  design  of  his  wisdom 
and  grace  as  declared  therein.  Intellectual  creatures  not  com¬ 
prehended  in  that  government  of  God,  and  mystery  of  his  wis¬ 
dom  in  Christ,  which  the  Scripture  reveals,  are  a  chimera  fram¬ 
ed  in  the  imaginations  of  some  men,  scarce  duly  sensible  of  what 
it  is  to  be  wise  unto  sobriety. 

6.  This  order  of  things  was  beautiful  and  comely.  Hence 
were  they  all  said  to  be  exceeding  good.  For  each  of  these  fa¬ 
milies  had  their  own  immediate,  distinct  dependence  on  God. 
He  was  the  immediate  head  of  them.  There  was  no  other 
common  head  interposed  between  God  and  them.  They  were 
not  an  head  unto  one  another.  There  were  no  communications 
unto  them,  but  what  were  immediate  from  God  himself.  And 
their  union  among  themselves  was  in  this  alone,  that  all  their 
obedience  did  meet  and  centre  in  God.  So  God  made  the  hea¬ 
vens  and  the  earth,  and  two  distinct  families  in  them  for  him¬ 
self. 

7.  This  beautiful  order  in  itself,  this  union  between  the  two 
families  of  God,  was  disturbed,  broken,  dissolved  by  the  entrance 
of  sin  ;  for  hereby  part  of  the  family  above,  and  the  whole  fa¬ 
mily  below,  fell  off  from  their  dependence  on  God,  and  ceasing 
to  centre  in  him  as  their  head,  they  fell  into  variance  and  en¬ 
mity  among  themselves.  For  the  centre  of  this  union  and 
order  being  removed  and  lost,  nothing  but  enmity  and  confu¬ 
sion  remained  among  them.  Hereon,  to  shew  that  its  good¬ 
ness  was  lost,  God  cursed  the  earth  and  all  that  was  in  it ;  for 
it  was  put  in  subjection  unto  man,  who  was  now  fallen  from 
him  ;  howbeit  he  cursed  not  the  heavens  which  were  in  subjec¬ 
tion  unto  the  angels,  because  some  of  them  only  left  their  habita- 


494 


THE  GLORY  OF  CHRIST  IN  THE 


tion  ;  and  the  habitation  of  the  residue  was  not  to  be  cursed 
for  their  sakes.  But  mankind  was  wholly  gone  off  from  God. 

8.  The  angels  that  sinned,  God  utterly  rejected  for  ever,  as 
an  example  of  his  severity  ;  the  whole  race  of  mankind  he 
would  not  utterly  cast  off,  but  determined  to  recover  and  save 
a  remnant  according  to  the  election  of  grace  ;  which  how  he 
did  it  in  a  way  of  condecency  unto  all  his  divine  perfections,  I 
have  elsewhere  declared. 

9.  Howbeit  he  would  not  restore  them  into  their  former 
state,  so  as  to  have  again  two  distinct  families,  each  in  an  imme¬ 
diate  dependence  on  himself,  though  he  left  them  in  different  and 
distinct  habitations,  Eph.  iii.  15. ;  but  he  would  gather  them 
both  into  one,  and  that  under  a  new  head,  in  whom  the  one 
part  should  be  preserved  from  sinning,  and  die  other  delivered 
from  sin  committed. 

10.  This  then  is  that  which  the  Apostle  declares  in  these 
words,  ‘  To  gather  together  in  one  all  things  which  are  in  hea¬ 
ven,  and  which  are  in  earth  ;  even  in  him.’  And  so  he  again 
expresseth  it.  Col.  i.  20.  ‘To  reconcile  all  things  unto  himself 
in  him,  whether  they  are  things  in  heaven,  or  things  in  earth.’ 
All  things  were  fallen  into  disorder  and  confusion  by  sin  ;  they 
were  fallen  off  from  God  into  variance  among  themselves.  God 
would  not  restore  them  into  their  first  order,  in  an  immediate 
dependence  on  his  divine  perfections.  He  would  no  longer 
keep  them  in  two  distinct  families  ;  but  he  would  in  his  infinite 
wisdom  and  goodness  gather  them  up  into  one  common  head, 
on  whom  they  should  have  their  immediate  dependence,  and 
be  reconciled  again  among  themselves. 

11.  This  new  head,  wherein  God  hath  gathered  up  all  things 
in  heaven  and  earth  into  one,  one  body,  one  family,  on  whom  is 
all  their  dependence,  in  whom  they  all  now  consist,  is  ‘Jesus 
Christ  the  Son  of  God  incarnate,’  1  Cor.  xi.  3.  Eph.  i.  22,  23. 
‘And  hath  put  all  things  under  his  feet,  and  gave  him  to  be 
the  head  over  all  things  to  the  church,  which  is  his  body,  the 
fulness  of  him  that  filleth  all  in  all.’  This  glory  was  reserved 
for  him,  none  other  could  be  meet  for  it,  or  worthy  of  it,  Col. 
i.  17 — 19.  ‘  And  he  is  before  all  things,  and  by  him  all  things 
consist.  And  he  is  the  head  of  the  body,  the  church  ;  who  is 


RECAPITULATION  OF  ALL  THINGS  IN  HIM. 


495 


the  beginning,  the  first-born  from  the  dead  ;  that  in  all  things 
he  might  have  the  pre-eminence.  For  it  pleased  the  Father 
that  in  him  should  all  fulness  dwell.’ 

12.  To  answer  all  the  ends  of  this  new  Head  of  God’s  recol¬ 
lected  family,  all  power  in  heaven  and  earth,  all  fulness  of  grace 

and  glory,  is  committed  unto  him.  There  is  no  communication 
from  God,  no  act  of  rule  towards  his  family,  no  supply  of  vir¬ 
tue,  power,  grace,  or  goodness  unto  angels  or  men,  but  what 
is  immediately  from  this  new  Head,  whereinto  they  are  gather¬ 
ed.  In  him  they  all  consist,  on  him  do  they  depend,  unto  him 
are  they  subject  ;  in  their  relation  unto  him  doth  their  peace, 
union,  and  agreement  among  themselves  consist.  This  is  the 
recapitulation  of  all  things  intended  by  the  Apostle. 

13.  It  is  true,  that  he  acts  distinctly  and  variously  towards 
the  two  parts  of  the  recollected  family  of  angels  and  men,  ac¬ 
cording  as  their  different  states  and  conditions  do  require.  For, 
(1.)  We  had  need  of  a  reparation  by  redemption  and  grace, 
which  the  angels  had  not.  (2.)  Angels  were  capable  of  imme¬ 
diate  confirmation  in  glory,  which  we  are  not,  until  we  come  to 
heaven.  Therefore,  (1.)  He  assumed  our  nature  that  it  might 
be  repaired  ;  which  he  did  not  the  nature  of  the  angels.  (2.) 
He  gives  us  union  unto  himself  by  his  Spirit,  which  exalts  us 
into  a  dignity  and  honour,  meet  for  fellowship  with  them  in 
the  same  family. 

This  is  a  brief  account  of  the  mvsterious  work  of  divine 

* 

wisdom,  in  the  recapitulation  of  all  things  in  Jesus  Christ;  and 
herein  is  he  transcendently  glorious  ;  for  his  glory  herein  is 
far  above  our  comprehension;  yet  some  few  things  may  be  ob¬ 
served,  to  direct  us  in  the  view  and  contemplation  of  it.  As, 

1.  He  alone  was  a  meet  and  capable  subject  of  it.  He  only 
could  bear  the  weight  of  this  glory.  No  mere  creature  in  hea¬ 
ven  or  earth  was  meet  to  be  thus  made  the  head  of  the  whole 
new  creation  of  God.  In  none  of  them  could  all  things  con¬ 
sist.  None  of  them  was  meet  to  be  thus  in  the  place  of  God, 
to  have  all  things  depend  upon  him,  and  be  put  in  subjection 
unto  him,  so  as  that  there  should  be  no  communication  be¬ 
tween  God  and  the  creation,  but  by  and  through  him  alone. 
Wherefore  when  the  Holy  Ghost  assigns  this  glory  unto  him, 


496 


THE  GLORY  OF  CHRIST  IN  THE 


he  so  describes  him,  as  that  we  may  discern  his  singular  meet- 
ness  for  it ;  as  that  he  is  ‘ the  brightness  of  the  Father’s  glory, 
and  the  express  image  of  his  person,  upholding  all  things  by  the 
word  of  his  power,’  Heb.  i.  3.  ;  that  he  is  ‘the  image  of  the  in¬ 
visible  God,  the  first-born  of  every  creature  ;  by  whom  all 
things  were  created  that  are  in  heaven,  and  that  are  in  the 
earth,  visible  and  invisible,  whether  they  be  thrones,  or  domin¬ 
ions,  or  principalities,  or  powers  ;  all  things  were  created  by 
him,  and  for  him.  And  he  is  before  all  things,  and  by  him  all 
things  consist.’  Col.  i.  15 — 17.  Such  an  one  alone,  and  no 
other,  was  meet  to  bear  and  uphold  this  glory.  And  the  glory 
of  his  person  is  such,  as  that  it  is  the  blessedness  of  all  creatures 
to  centre  in  this  glory  of  his  office. 

2.  This  is  that  glory  which  God  designed  unto  his  only  Son 
incarnate  ;  and  it  gives  us  a  little  view  into  the  glory  of  that 
mystery,  the  wonderful  eternal  design  of  God  to  glorify  him¬ 
self  iu  the  incarnation  of  Christ.  God  would  have  his  eternal, 
his  only-begotten  Son  to  be  incarnate,  to  take  our  nature  on 
him,  to  be  made  man.  What  is  his  design  in  this  incomprehen¬ 
sible  work  of  his  wisdom,  love  and  power  ?  Indeed,  in  the  first 
place,  it  was  for  the  redemption  of  the  church,  by  the  sacrifice 
of  himself,  and  other  acts  of  his  mediation.  But  there  is  that 
which  is  more  general  and  comprehensive,  and  wherein  all  the 
concerns  of  the  glory  of  God  do  centre  ;  and  this  was  that  he 
might  gather  all  things  into  one  in  him,  that  the  whole  crea¬ 
tion,  especially  that  which  was  to  be  eternally  blessed,  should 
have  a  new  head  given  unto  it  for  its  sustentation,  preservation, 
order,  honour,  and  safety.  All  springs  are  in  him,  and  all 
streams  are  unto  him,  and  in  and  by  him  unto  God.  Who  can 
express  the  divine  beauty,  order,  and  harmony  of  all  things,  that 
are  in  this  their  recapitulation  in  Christ  1  The  union  and  com¬ 
munion  between  angels  and  men,  the  order  of  the  whole  family 
in  heaven  and  earth,  the  communication  of  life,  grace,  power, 
mercy,  and  consolation  to  the  church,  the  rule  and  disposal  of 
all  things  unto  the  glory  of  God,  do  all  depend  hereon.  This 
glory  God  designed  unto  his  Son  incarnate,  and  it  was  the 
greatest,  the  highest  that  could  be  communicated  unto  him.  For, 
as  the  Apostle  observes,  ‘  All  things  are  put  in  subjection  unto 


RECAPITULATION  OF  ALL  THINGS  IN  HIM.  497 


him,  he  only  excepted  who  doth  so  make  them  subject,  that  is, 
God  the  Father,’  1  Cor.  xv.  27. 

There  is  no  contemplation  of  the  glory  of  Christ,  that  ought 
more  to  affect  the  hearts  of  them  that  do  believe  with  delight 
and  joy,  than  this  of  the  recapitulation  of  all  things  in  him. 
One  view  by  faith  of  him  in  the  place  of  God,  as  the  supreme 
Head  of  the  whole  creation,  moving,  acting,  guiding,  and  dis¬ 
posing  of  it,  will  bring  in  spiritual  refreshment  unto  a  believing 
soul. 

And  it  will  do  so  the  more,  in  that  it  gives  a  glorious  repre¬ 
sentation  of  his  divine  nature  also.  For  that  any  mere  crea¬ 
ture  should  thus  be  an  head  of  life,  motion,  and  power,  as  also 
of  the  sovereign  rule  and  disposal  of  the  whole  new  creation, 
with  all  things  reduced  into  order  thereby,  is  not  only  an  im¬ 
pious,  but  a  foolish  imagination. 

Did  we  live  more  in  the  contemplation  of  this  glory  of  Christ, 
and  of  the  wisdom  of  God  in  this  recapitulation  of  all  things  in 
him,  there  is  not  any  thing  of  our  duty  which  it  would  not 
mind  us  of,  nor  any  thing  of  privilege  which  it  would  not  give 
us  a  sense  of,  as  might  easily  be  demonstrated. 

3.  In  particular  the  Lord  Christ  is  glorious  herein,  in  that 
the  whole  breach  made  on  the  glory  of  God  in  the  creation  by 
the  entrance  of  sin,  is  hereby  repaired  and  made  up.  The 
beauty  and  order  of  the  whole  creation  consisted  in  its  depend¬ 
ence  on  God  by  the  obedience  of  the  rational  part  of  it,  angels 
and  men. 

Thereby  were  the  being,  the  goodness,  the  wisdom  and  pow¬ 
er  of  God  made  manifest.  But  the  beauty  of  this  order  was 
defaced,  and  the  manifestation  of  the  divine  perfections  unto  the 
glory  of  God  eclipsed  by  the  entrance  of  sin.  But  all  is  res¬ 
tored,  repaired,  and  made  up  in  this  recapitulation  of  all  things 
in  one  new  head  Christ  Jesus  ;  yea,  the  whole  curious  frame 
of  the  divine  creation  is  rendered  more  beautiful  than  it  was 
before.  Hence  the  whole  of  it  groaneth  for  the  interest  of  each 
part  in  this  restoration  of  all  things.  Whatever  there  is  of  or¬ 
der,  of  beauty,  of  glory  in  heaven  above,  or  in  the  earth  beneath, 
it  all  ariseth  from  this  new  relation  of  the  creation  unto  the  Son 
of  God.  Whatever  is  not  gathered  into  one,  even  in  him,  in  its 

63 


498 


THE  GLORY  OF  CHRIST  IN  THE 


place  and  according  to  its  measure,  is  under  darkness,  disorder, 
and  the  curse.  Hence  the  Jews  have  a  saying,  that  ‘  in  the 
days  of  the  Messiah  all  things  shall  be  healed  but  the  serpent,5 
that  is,  the  devil,  and  the  wicked  men  which  are  as  his  seed. 

4.  He  is  glorious  herein,  in  that  he  is  appointed  as  the  only 
means  of  exerting,  and  expressing  all  the  treasures  of  the  infinite 
wisdom  of  God  towards  his  creatures.  The  wisdom  of  God  is 
absolutely,  always  and  in  all  things  infinite.  God  doth  not, 
God  cannot  act  with  more  wisdom  in  one  thing  than  in  ano¬ 
ther  ;  as  in  the  creation  of  man,  than  in  that  of  any  inanimate 
creatures.  In  the  first  creation,  infinite  wisdom  was  the  inse¬ 
parable  companion  of  infinite  power.  c  How  marvellous  are 
thy  works,  O  Lord  !  in  wisdom  hast  thou  made  them  all.5  But 
when  the  effects  of  this  divine  wisdom  in  their  principal  beauty 
and  glory  were  defaced,  greater  treasures  of  wisdom  were  re¬ 
quired  unto  their  reparation.  And  in  this  recollection  of  all 
things  in  Christ  did  God  lay  them  forth  unto  the  utmost  of 
whatever  he  will  do  in  dealing  with  his  creatures  ;  so  the  Apos¬ 
tle  expresseth  it,  Eph.  iii.  10.  ‘To  the  intent  that  now  unto  the 
principalities  and  powers  in  heavenly  places,  might  be  known 
by  the  church  the  manifold  wisdom  of  God.5  By  the  recapitu¬ 
lation  of  all  things  into  this  one  head,  the  manifold,  various, 
unsearchable  wisdom  of  God,  was  made  known  unto  the  angels 
themselves.  They  knew  not  before  of  the  design  and  work  of 
God  after  the  entrance  of  sin.  These  could  not  comprehend 
the  wisdom  that  might  repair  that  loss.  They  knew  not  that 
divine  wisdom  had  another  way  to  take  herein,  at  least  they 
knew  not  what  way  that  should  be.  But  hereby  the  manifold 
wisdom  of  God,  his  infinite  wisdom  in  the  treasures  of  it,  able 
by  various  ways  to  attain  the  ends  of  his  glory,  was  made 
known  unto  them.  Herein,  namely,  in  the  recollection  of  all 
things  in  Christ,  divine  wisdom  hath  made  known  and  repre¬ 
sented  itself  in  all  its  stores  and  treasures  unto  angels  and 
men.  In  him  are  hid,  and  by  him  are  displayed,  all  the  trea¬ 
sures  of  wisdom,  Col.  ii.  3.  Herein  is  he  glorious,  and  will  be 
so  unto  eternity. 

5.  He  is  glorious  herein,  in  that  hereby  firmness  and  security 
is  communicated  unto  the  whole  new  creation.  The  first  crea- 


RECAPITULATION  OP  ALL  THINGS  IN  HIM.  499 


tion  in  its  order  was  a  curious  and  glorious  fabric.  But  every 
thing  depending  immediately  on  God,  by  virtue  of  the  princi¬ 
ples  of  its  own  nature,  and  the  law  of  its  obedience,  all  was 
brought  unto  a  loss  by  the  sin  of  angels  and  men.  But  now 
every  thing  that  belongs  unto  this  new  creation,  even  every  be¬ 
liever  in  the  world,  as  well  as  the  angels  in  heaven,  being  ga¬ 
thered  together  into  this  one  head,  the  whole  and  all,  and  every 
part  and  member  of  it,  even  every  particular  believer,  are  se¬ 
cured  from  ruin,  such  as  befel  all  things  before.  In  this  new 
head  they  have  an  indissoluble  consistency. 

But  manum  de  tabula.  I  shall  insist  on  no  more  instances 
of  this  nature,  which  plentifully  offer  themselves  in  the  Scrip¬ 
ture  unto  us.  For  who  can  declare  this  glory  of  Christ? 
who  can  speak  of  these  things  as  he  ought  ?  I  am  so  far  from 
designing  to  set  forth  the  whole  of  it,  that  I  am  deeply  sensible 
how  little  a  portion  I  can  comprehend  of  the  least  part  of  it. 
Nor  can  I  attain  unto  any  satisfaction  in  these  meditations,  but 
what  issue  in  an  humble  admiration. 


CHAP.  NIL 

DIFFERENCES  BETWEEN  OUR  BEHOLDING  THE  GLORY  OF 
CHRIST  BY  FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN 
HEAVEN.  THE  FIRST  OF  THEM  EXPLAINED. 

We  walk  here  by  faith,  and  not  by  sight,  2  Cor.  v.  7.  That 
is,  in  the  life  of  God,  in  our  walking  before  him,  in  the  whole 
of  our  obedience  therein,  we  are  under  the  conduct  and  influ¬ 
ence  of  faith,  and  not  of  sight.  These  are  the  two  spiritual  pow¬ 
ers  of  our  souls  ;  by  the  one  whereof  we  are  made  partakers  of 
grace,  holiness,  and  obedience  in  this  life,  and  by  the  other  of 
eternal  blessedness  and  glory. 

Both  these,  namely,  faith  and  sight,  the  one  in  this  life,  the 
other  in  that  which  is  to  come,  have  the  same  immediate  object ; 


500  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

for  they  are  the  abilities  of  the  soul  to  go  forth  unto,  and  to  em¬ 
brace  their  object.  Now  this  object  of  them  both  is  the  glory 
of  Christ,  as  hath  been  declared,  as  also  what  that  glory  is,  and 
wherein  it  doth  consist ;  wherefore  my  present  design  is  to  in¬ 
quire  into  the  difference  that  is  between  our  beholding  of  the 
glory  of  Christ  in  this  world  by  faith,  and  the  vision  which  we 
shall  have  of  the  same  glory  hereafter. 

The  latter  of  these  is  peculiarly  intended  in  that  prayer  of 
our  Lord  Jesus  Christ  for  his  disciples,  John  xvii.  24.  ‘  Father,  I 
will  that  they  also  whom  thou  hast  given  me,  be  with  me  where 
I  am ;  that  they  may  behold  my  glory  which  thou  hast  given 
me.’  But  I  shall  not  distinctly  insist  upon  it,  my  design  being 
another  way,  respecting  principally  the  work  of  God  in  this 
life,  and  the  privileges  which  we  enjoy  thereby ;  yet  I  shall 
now  take  a  short  prospect  of  that  also ;  not  absolutely,  but  in 
the  differences  that  are  between  faith  and  sight,  or  the  view 
which  we  have  of  the  glory  of  Christ  in  this  world  by  faith, 
and  that  which  they  enjoy  by  vision  who  are  above  ;  the  ob¬ 
ject  of  them  both  being  adequately  the  same. 

But  herein  also,  I  shall  have  respect  only  unto  some  of  those 
things  which  concern  our  practice,  or  the  present  immediate 
exercise  of  faith.  For  I  have  elsewhere  handled  at  lar^e  the 
state  of  the  church  above,  or  that  of  present  glory  ;  giving  an 
account  of  the  administration  of  the  office  of  Christ  in  heaven, 
his  presence  among  the  glorified  souls,  and  the  adoration  of 
God  under  his  conduct:  I  have  also  declared  the  advantage 
which  they  have  by  being  with  him,  and  the  prospect  they 
have  of  his  glory.  Therefore  these  things  must  here  be  only 
touched  on. 

These  differences  may  be  referred  unto  two  heads.  (1.) 
Those  which  arise  from  the  different  natures  and  actings  of 
those  means  and  instruments  whereby  we  apprehend  this  glory 
of  Christ;  namely,  faith  and  vision.  And,  (2.)  These  that 
arise  from  the  different  effects  produced  by  them.  Instances  in 
each  kind  shall  be  given. 

First,  The  view  which  we  have  of  the  glory  of  Christ  by 
faith  in  this  world,  is  obscure,  dark,  inevident,  reflexive.  So 
the  Apostle  declares,  1  Cor.  xiii.  12.  £  Now  we  see  through  a 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  501 

glass,  darkly  through  or  by  a  glass  in  a  riddle,  a  parable,  a 
dark  saying.  There  is  a  double  figurative  limitation  put  upon 
our  view  of  the  glory  of  Christ,  taken  from  the  two  ways  of 
our  perception  of  what  we  apprehend  ;  namely,  the  sight  of 
things,  and  the  hearing  of  words.  The  first  is,  that  we  have 
this  view  not  directly,  but  reflexively,  and  by  way  of  a  represen¬ 
tation,  as  in  a  glass.  For  I  take  the  glass  here,  not  to  be  opti¬ 
cal,  or  a  prospective  which  helps  the  sight,  but  a  speculum,  or 
a  glass  which  reflects  an  image  of  what  we  do  behold.  It  is  a 
sight  like  that  which  we  have  of  a  man  in  a  glass,  when  we  see 
not  his  person  or  substance,  but  an  image  or  representation  of 
them  only,  which  is  imperfect. 

The  shadow  or  image  of  this  glory  of  Christ  is  drawn  in  the 
gospel,  and  therein  we  behold  it  as  the  likeness  of  a  man  repre¬ 
sented  unto  us  in  a  glass;  and  although  it  be  obscure  and  im¬ 
perfect  in  comparison  of  his  own  real,  substantial  glory,  which 
is  the  object  of  vision  in  heaven  ;  yet  is  it  the  only  image  and 
representation  of  himself,  which  he  hath  left,  and  given  unto  us 
in  this  world.  That  woful  cursed  invention  of  framing  images 
of  him  out  of  stocks  and  stones,  however  adorned,  or  represen¬ 
tations  of  him  by  the  art  of  painting,  are  so  far  from  presenting 
unto  the  minds  of  men  any  thing  of  his  real  glory,  that  no¬ 
thing  can  be  more  effectual  to  divert  their  thoughts  and  ap¬ 
prehensions  from  it.  But  by  this  figurative  expression  of 
seeing  in  a  glass,  the  Apostle  declares  the  comparative  imper¬ 
fection  of  our  present  view  of  the  glory  of  Christ. 

But  the  allusion  may  be  taken  from  an  optic  glass  or  tube 
also,  whereby  the  sight  of  the  eye  is  helped  in  beholding  things 
at  a  great  distance.  By  the  aid  of  such  glasses  men  will  dis¬ 
cover  stars  or  heavenly  lights,  which  by  reason  of  their  dis¬ 
tance  from  us,  the  eye  of  itself  is  no  way  able  to  discern.  And 
those  which  we  do  see,  are  more  fully  represented,  though  re¬ 
mote  enough  from  being  so,  perfectly.  Such  a  glass  is  the  gos¬ 
pel,  without  which  we  can  make  no  discovery  of  Christ  at  all ; 
but  in  use  of  it,  we  are  far  enough  from  beholding  him  in  the 
just  dimensions  of  his  glory. 

And  he  adds  another  intimation  of  this  imperfection,  in  an 
allusion  unto  the  way  whereby  things  are  proposed,  and  con- 


502  .DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

veyed  unto  the  minds  and  apprehensions  of  men.  Now  this  is 
by  words.  And  these  are  either  plain,  proper,  and  direct,  or 
dark,  figurative,  and  parabolical  ;  and  this  latter  way  makes 
the  conception  of  things  to  be  difficult  and  imperfect ;  and  by 
reason  of  the  imperfection  of  our  view  of  the  glory  of  Christ  by 
faith  in  this  world,  the  Apostle  saith,  it  is  in  a  riddle.  These 
the  Psalmist  calls  dark  sayings,  Psal.  Ixxviii.  2. 

But  here  it  must  be  observed,  that  the  description  and  re¬ 
presentation  of  the  Lord  Christ  and  his  glory  in  the  gospel,  is 
not  absolutely,  or  in  itself  either  dark  or  obscure  ;  yea,  it  is 
perspicuous,  plain,  and  direct ;  Christ  is  therein  evidently  set 
forth  crucified,  exalted,  glorified.  But  the  Apostle  doth  not 
here  discourse  concerning  the  way  or  means  of  the  revelation 
of  it  unto  us,  but  of  the  means  or  instrument  whereby  we  com¬ 
prehend  that  revelation.  This  is  our  faith,  which  as  it  is  in  us, 
being  weak  and  imperfect,  we  comprehend  the  representation 
that  is  made  unto  us  of  the  glory  of  Christ,  as  men  do  the 
sense  of  a  dark  saying,  a  riddle,  a  parable,  that  is,  imperfectly, 
and  with  difficulty.  On  the  account  hereof  we  may  say  at 
present,  ‘  How  little  a  portion  is  it  that  we  know  of  him  V  as 
Job  speaks  of  God,  chap.  xxvi.  14.  How  imperfect  are  our 
conceptions  of  him  ?  how  weak  are  our  minds  in  their  manage¬ 
ment?  There  is  no  part  of  his  glory  that  we  can  fully  com¬ 
prehend.  And  what  we  do  comprehend,  (as  there  is  a  com¬ 
prehension  in  faith,  Eph.  iii.  18.)  we  cannot  abide  in  the  steady 
contemplation  of.  For  ever  blessed  be  that  sovereign  grace, 
whence  it  is  that  he  who  1  commanded  the  light  to  shine  out  of 
darkness,  hath  shined  into  our  hearts  to  give  us  the  light  of  the 
knowledge  of  his  own  glory  in  the  face  of  Jesus  Christ,’  and 
therein  of  the  glory  of  Christ  himself;  that  he  hath  so  revealed 
him  unto  us,  as  that  we  may  love  him,  admire  him,  and  obey 
him ;  but  constantly,  steadily,  and  clearly  to  behold  his  glory 
in  this  life  we  are  not  able,  for  we  walk  by  faith,  and  not  by 
sight. 

Hence  our  sight  of  him  here,  is  as  it  were  by  glances,  liable 
to  be  clouded  by  many  interpositions.  ‘  Behold  he  standeth  be¬ 
hind  the  wall,  he  looketh  forth  at  the  windows,  shewing 
(flourishing)  himself  through  the  lattice,’  Cant.  ii.  9.  There  is 


FAITH  IN  THIS  WORLD,  AND  BY  SIGEIT  IN  HEAVEN  503 

a  great  interposition  between  him  and  us,  as  a  wall ;  and  the 
means  of  the  discovery  of  himself  unto  us,  as  through  a  win¬ 
dow  and  lattice,  include  a  great  instability  and  imperfection  in 
our  view  and  apprehension  of  him.  There  is  a  wall  between 
him  and  us,  which  yet  he  standeth  behind.  Our  present  mor¬ 
tal  state  in  this  wall,  which  must  be  demolished  before  we  can 
see  him  as  he  is.  In  the  mean  time  he  looketh  through  the 
windows  of  the  ordinances  of  the  Gospel.  He  gives  us  some¬ 
times,  when  he  is  pleased  to  stand  in  these  windows,  a  view  of 
himself;  but  it  is  imperfect,  as  is  our  sight  of  a  man  through  a 
window.  The  appearances  of  him  at  these  windows  are  full  of 
refreshment  unto  the  souls  of  them  that  do  believe.  But  our 
view  of  them  is  imperfect,  transient,  and  doth  not  abide  ;  we 
are  for  the  most  part  quickly  left  to  bemoan  what  we  have  lost. 
And  then  our  best  is  but  to  cry  ;  ‘  As  the  heart  panteth  after 
the  water-brooks,  so  panteth  my  soul  after  thee,  O  God  ;  my  soul 
thirsteth  for  God,  for  the  living  God  ;  when  shall  I  come  and 
appear  before  thee  V  when  wilt  thou  again  give  me  to  see  thee, 
though  but  as  through  the  windows  ?  Alas  !  what  distress  do 
we  oftentimes  sit  down  in,  after  these  views  of  Christ  and  his 
glory  !  But  he  proceeds  further  yet :  and  flourishes  himself 
through  the  lattices.  This  displaying  of  the  glory  of  Christ, 
called  the  flourishing  of  himself,  is  by  the  promises  of  the  gos¬ 
pel,  as  they  are  explained  in  the  ministry  of  the  word.  In  them 
are  represented  unto  us  the  desirable  beauties  and  glories  of 
Christ;  how  precious,  how  amiable  is  he  as  represented  in 
them?  how  are  the  souls  of  believers  ravished  with  the  views 
of  them?  Yet  is  this  discovery  of  him  also  but  as  through  a 
lattice.  We  see  him  but  by  parts,  unsteadily  and  unevenly. 

Such  I  say  is  the  sight  of  the  glory  of  Christ  which  we  have 
in  this  world  by  faith.  It  is  dark,  it  is  but  in  part.  It  is  but 
weak,  transient,  imperfect,  partial.  It  is  but  a  little  that  we  can 
at  any  time  discover  of  it ;  it  is  but  a  little  while,  that  we  can 
abide  in  the  contemplation  of  what  we  do  discover,  rara  boris , 
brevis  mora.  Sometimes  it  is  unto  us  as  the  sun  when  it  is  un¬ 
der  a  cloud,  we  cannot  perceive  it.  When  he  hideth  his  face, 
who  then  can  behold  him?  As  Job  speaks,  so  may  we,  ‘Behold 
I  go  forward,  but  he  is  not  there  ;  and  backward,  but  I  cannot 


504  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

perceive  him  ;  on  the  left  hand  where  he  doth  work,  but  I  can¬ 
not  behold  him  ;  hehideth  himself  on  the  right  hand,  that  I  can¬ 
not  see  him,’  chap,  xxiii.  8,  9.  Which  way  soever  we  turn 
ourselves,  and  what  duties  soever  we  apply  ourselves  unto,  we 
can  obtain  no  distinct  view  of  his  glory.  Yet  on  the  other  hand, 
it  is  sometimes  as  the  sun  when  it  shines  in  its  brightness,  and 
we  cannot  bear  the  rays  of  it.  In  infinite  condescension  he  says 
unto  his  church,  ‘Turn  away  thine  eyes  from  me.  for  they  have 
overcome  me,’  Cant.  vi.  5.  As  if  he  could  not  bear  that  over¬ 
coming  affectionate  love,  which  looks  through  the  eyes  of  the 
church  in  its  acting  of  faith  on  him.  Ah  !  how  much  more 
do  we  find  our  souls  overcome  with  his  love,  when  at  any  time 
he  is  pleased  to  make  any  clear  discoveries  of  his  glory  unto  us  ! 
Let  us  now,  on  the  other  hand,  take  a  little  consideration  of  that 
vision  which  we  shall  have  of  the  same  glory  in  heaven,  that 
we  may  compare  them  together. 

Vision,  or  the  sight  which  we  shall  have  of  the  glory  of  Christ 
in  heaven,  is  immediate,  direct,  intuitive,  and  therefore  steady, 
even  and  constant.  And  it  is  so  on  a  double  account;  (1.)  Of 
the  object  which  shall  be  proposed  unto  us ;  (2.)  Of  the  visive 
power  or  faculty  wherewith  we  shall  be  endued  ;  from  the  im¬ 
perfection  of  both  which  in  this  world,  ariseth  the  imperfection 
of  our  view  of  the  glory  of  Christ  by  faith,  as  hath  been  declar¬ 
ed. 

1.  The  object  of  it  will  be  real  and  substantial.  Christ  him¬ 
self  in  his  own  person  with  all  his  glory,  shall  be  continually 
with  us,  before  us,  proposed  unto  us.  We  shall  no  longer  have 
an  image,  a  representation  of  him,  such  as  is  the  delineation  of 
his  glory  in  the  gospel.  We  shall  see  him,  saith  the  Apostle, 
face  to  face,  1  Cor.  xiii.  12.  which  he  opposeth  unto  our  seeing 
him  darkly  as  in  a  glass,  which  is  the  utmost  that  faith  can  at¬ 
tain  to.  We  shall  see  him  as  he  is,  1  John  iii.  2.  not  as  now 
in  an  imperfect  description  of  him.  As  a  man  sees  his  neigh¬ 
bour  when  they  stand  and  converse  together  face  to  face ;  so 
shall  we  see  the  Lord  Christ  in  his  glory,  and  not  as  Moses  who 
had  only  a  transient  sight  of  some  parts  of  the  glory  of  God, 
when  he  caused  it  pass  by  him. 

There  will  be  use  herein,  of  our  bodily  eyes,  as  shall  be  de- 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  505 

dared.  For  as  Job  says,  1  In  our  flesh  shall  we  see  our  Re¬ 
deemer,  and  our  eyes  shall  behold  him,’  chap.  xix.  25 — 27. 
That  corporeal  sense  shall  be  restored  unto  us,  and  that  glorified 
above  what  we  can  conceive,  but  for  this  great  use  of  the  eter¬ 
nal  beholding  of  Christ  and  his  glory.  Upon  whom  it  is  matter 
of  rejoicing,  that  with  the  same  eyes  wherewith  they  see  the 
tokens  and  signs  of  him  in  the  sacrament  of  the  supper,  they 
shall  behold  himself  immediately,  in  his  own  person.  But  prin¬ 
cipally,  as  we  shall  see  immediately,  this  vision  is  intellectual. 
It  is  not  therefore  the  mere  human  nature  of  Christ,  that  is  the 
object  of  it,  but  his  divine  person  as  that  nature  subsisteth  there¬ 
in.  What  is  that  perfection  which  we  shall  have  (for  that  which 
is  perfect  must  come  and  do  away  that  which  is  in  part)  in  the 
comprehension  of  the  hypostatical  union,  I  understand  not ;  but 
this  I  know,  that  in  the  immediate  beholding  of  the  person  of 
Christ,  weyshall  see  a  glory  in  it  a  thousand  times  above  what 
here  we  can  conceive.  The  excellencies  of  infinite  wisdom, 
love,  and  power  therein,  will  be  continually  before  us.  And  all 
the  glories  of  the  person  of  Christ,  which  we  have  before  weak¬ 
ly  and  faintly  inquired  into,  will  be  in  our  sight  for  evermore. 
Hence  the  ground  and  cause  of  our  blessedness  is,  that {  we 
shall  be  ever  with  the  Lord,’  1  Thess.  iv.  1 7.  as  himself  prays 
1  that  we  may  be  with  him  where  he  is,  to  behold  his  glory.’ 
Here  we  have  some  dark  views  of  it,  we  cannot  perfectly  behold 
it,  until  we  are  with  him  where  he  is.  Thereon  our  sight  of 
him  will  be  direct,  intuitive,  and  constant. 

There  is  a  glory,  there  will  be  so  subjectively  in  us  in  the 
beholding  of  this  glory  of  Christ,  which  is  at  present  incompre¬ 
hensible  ;  for  it  doth  not  yet  appear  what  we  ourselves  shall  be, 
1  John  iii.  2.  Who  can  declare  what  a  glory  it  will  be  in  us 
to  behold  this  glory  of  Christ?  and  how  excellent  then  is  that 
glory  of  Christ  itself? 

This  immediate  sight  of  Christ,  is  that  which  all  the  saints 
of  God  in  this  life  do  breathe  and  pant  after.  Hence  are  they 
willing  to  be  dissolved,  or  desire  to  ‘depart,  that  they  may  be 
with  Christ,  which  is  best  for  them,’  Phil.  i.  23.  They  choose 
to  be  ‘  absent  from  the  body,  and  present  with  the  Lord,’  2  Cor. 
v.  8.  or  that  they  may  enjoy  the  inexpressibly  longed  for  sight 

64 


508  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

of  Christ  in  his  glory.  Those  who  do  not  so  long  for  it,  whose 
souls  and  minds  are  not  frequently  visited  with  earnest  desires 
after  it,  unto  whom  the  thoughts  of  it  are  not  their  relief  in 
trouble,  and  their  chiefest  joy,  are  carnal,  blind,  and  cannot  see 
afar  off.  He  that  is  truly  spiritual,  entertains  and  refresheth 
himself  with  thoughts  hereof  continually. 

2.  It  v/ill  be  so  from  that  visive  power  or  faculty  of  beholding 
the  glory  of  Christ,  which  we  shall  then  receive.  Without  this 
we  cannot  see  him  as  he  is.  When  he  was  transfigured  in  the 
mount,  and  had  on  his  human  nature  some  reflections  of  his  di¬ 
vine  glory,  his  disciples  that  were  with  him,  were  rather  amaz¬ 
ed  than  refreshed  by  it,  Matth.  xvii.  6.  1  And  when  the  disciples 
heard  it,  they  fell  on  their  faces  and  were  sore  afraid.’  They 
saw  his  glory,  but  spake  thereon  1  they  knew  not  what/  Luke 
ix.  30.  33.  ;  and  the  reason  hereof  was,  because  no  man  in  this 
life  can  have  a  visive  power,  either  spiritual  or  corporeal,  direct¬ 
ly  and  immediately  to  behold  the  real  glory  of  Christ. 

Should  the  Lord  Jesus  appear  now  to  any  of  us  in  his  majes¬ 
ty  and  glory,  it  would  not  be  unto  our  edification  nor  consola¬ 
tion.  For  we  are  not  meet  nor  able,  by  the  power  of  any  light 
or  grace  that  we  have  received,  or  can  receive,  to  bear  the  im¬ 
mediate  appearance  and  representation  of  him.  His  beloved 
Apostle  John  had  leaned  on  his  bosom  probably  many  a  time  in 
this  life,  in  the  intimate  familiarities  of  love  ;  but  when  he  after¬ 
wards  appeared  unto  him  in  his  glory,  he  fell  at  his  feet  as  dead, 
Rev.  i.  17.  And  when  he  appeared  unto  Paul,  all  the  account 
he  could  give  thereof  was,  1  that  he  saw  a  light  from  heaven, 
above  the  brightness  of  the  sun/  whereon  he  and  all  that  were 
with  him,  Tell  to  the  ground/  Acts  xxvi.  13,  14. 

And  this  was  one  reason  why  in  the  days  of  his  ministry  here 
on  earth,  his  glory  was  vailed  with  the  infirmities  of  the  flesh, 
and  all  sorts  of  sufferings,  as  we  have  before  related.  The 
church  in  this  life  is  no  way  meet,  by  the  grace  which  it  can 
be  made  partaker  of,  to  converse  with  him  in  the  immediate  ma¬ 
nifestations  of  his  glory. 

And  therefore  those  who  dream  of  his  personal  reign  on  the 
earth  before  the  day  of  judgment,  unless  they  suppose  that  all 
the  saints  shall  be  perfectly  glorified  also,  (which  is  only  to 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  507 


bring  down  heaven  to  the  earth  for  a  while,  to  no  purpose),  pro¬ 
vide  not  at  all  for  the  edification  or  consolation  of  the  church  ; 
for  no  present  grace  advanced  unto  the  highest  degree  whereof 
in  this  world  it  is  capable,  can  make  us  meet  for  an  immediate 
converse  with  Christ  in  his  unvailed  glory. 

How  much  more  abominable  is  the  folly  of  men,  who  would 
represent  the  Lord  Christ  in  his  present  glory  by  pictures  and 


burnished  glass  and  gildings,  an  eye  of  flesh  can  not  only  be¬ 
hold  it,  but  if  it  be  guided  by  reason,  see  it  contemptible  and 
foolish.  But  the  true  glory  of  Christ  neither  inward  nor  out¬ 
ward  sight  can  bear  the  rays  of  in  this  life. 

The  dispensation  which  we  are  meet  for,  is  only  that  of  his 
*  presence  with  us  by  the  Spirit.  We  know  him  now  no  more 
after  the  flesh,’  2  Cor.  v.  16.  We  are  advanced  above  that  way 
and  means  of  the  knowledge  of  him  by  the  fleshly  carnal  ordi¬ 
nances  of  the  Old  Testament.  And  we  know  him  not  accord¬ 
ing  unto  that  bodily  presence  of  his,  which  his  disciples  enjoyed 
in  the  days  of  his  flesh.  We  have  attained  somewhat  above 
that  also  :  for  such  was  the  nature  of  his  ministry  here  on  earth, 
that  there  could  not  be  the  promised  dispensation  of  the  Spirit 
until  that  was  finished.  Therefore  he  tells  his  disciples,  that 
‘ it  was  expedient  for  him  that  he  should  go  away  and  send  the 
Spirit  to  them,’  John  xvi.  7.  Hereon  they  had  a  clearer  view 
of  the  glory  of  Christ,  than  they  could  have  by  beholding  him 
in  the  flesh.  This  is  our  spiritual  posture  and  condition.  We 
are  past  the  knowledge  of  him  according  to  the  flesh  ;  we  can¬ 
not  attain  nor  receive  the  sight  of  him  in  glory  ;  but  { the  life 
which  we  now  lead,  is  by  the  faith  of  the  Son  of  God.’ 

I  shall  not  here  inquire  into  the  nature  of  this  vision,  or  the 
power  and  ability  which  we  shall  have  in  heaven  to  behold  the 
glory  of  Christ.  Some  few  things  may  be  mentioned,  as  it  re¬ 
lates  unto  our  minds  and  our  bodies  also  after  the  resurrection. 

1.  For  the  mind,  it  shall  be  perfectly  freed  from  all  that  dark¬ 
ness,  unsteadiness,  and  other  incapacities,  which  here  it  is  ac¬ 
companied  with,  and  whereby  it  is  weakened,  hindered,  and 
obstructed  in  the  exercise  of  faith.  And  they  are  of  two  sorts. 

(1.)  Such  as  are  the  remainders  of  that  depravation  of  our 


508  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

natures,  which  came  upon  us  by  sin.  Hereby  our  minds  be¬ 
came  wholly  vain,  dark,  and  corrupt,  as  the  Scripture  testifieth, 
utterly  unable  to  discern  spiritual  things  in  a  due  manner. 
This  is  so  far  cured  and  removed  in  this  life  by  grace,  as  that 
those  1  who  were  in  darkness,  do  become  light  in  the  Lord,’  or 
are  enabled  to  live  unto  God,  under  the  conduct  of  a  new  spirit¬ 
ual  light  communicated  unto  them.  But  it  is  so  cured  and  re¬ 
moved  in  part  only,  it  is  not  perfectly  abolished.  Hence  are  all 
our  remaining  weaknesses  and  incapacities  in  discerningthings 
spiritual  and  eternal,  which  we  yet  groan  under,  and  long  for 
deliverance  from.  No  footstens,  no  scares  or  marks  that  ever 
had  place  in  our  minds,  shall  abide  in  glory,  Ephesians  v.  27. 
Nothing  shall  weaken,  disturb,  or  incapacitate  our  souls,  in  act¬ 
ing  all  their  powers  unimpeded  by  vanity,  diversions,  weakness, 
inability,  upon  their  proper  objects.  The  excellency  hereof  in 
universal  liberty,  and  power,  we  cannot  here  comprehend  ;  nor 
can  we  yet  conceive  the  glory  and  beauty  of  those  immixed 
spiritual  actings  of  our  minds,  which  shall  have  no  clog  upon 
them,  no  encumbrance  in  them,  no  alloy  of  dross  accompanying 
of  them.  One  pure  act  of  spiritual  sight  in  discerning  the  glory 
of  Christ,  one  pure  act  of  love  in  cleaving  unto  God,  will  bring 
in  more  blessedness  and  satisfaction  into  our  minds,  than  in  this 
world  we  are  capable  of. 

(2.)  There  is  an  incapacity  in  our  minds  as  unto  their  act¬ 
ings  on  things  spiritual  and  eternal,  that  is  merely  natural, 
from  the  posture  wherein  they  are,  and  the  figure  which  they 
are  to  make  in  this  life.  For  they  are  here  clothed  with  flesh, 
and  that  debased  and  corrupted.  Now  in  this  state,  though 
the  mind  act  its  conceptions  by  the  body  as  its  organ  and  in¬ 
strument  ;  yet  is  it  variously  straitened,  encumbered,  and  im¬ 
peded  in  the  exercise  of  its  native  powers,  especially  towards 
things  heavenly,  by  this  prison  of  the  flesh,  wherein  it  is  im¬ 
mured.  There  is  an  angelical  excellency  in  the  pure  actings 
of  the  soul,  when  delivered  from  all  material  instruments  of 
them ;  or  when  they  are  glorified  and  made  suitable  helps  in 
its  utmost  spiritual  activity.  How  and  by  what  degrees  our 
minds  shall  be  freed  from  these  obstructions  in  their  beholding 
the  glory  of  Christ,  shall  be  afterwards  declared. 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  509 

2.  Again,  a  new  light,  the  light  of  glory,  shall  be  implanted 
in  them.  There  is  a  light  in  nature,  which  is  the  power  of  a 
man  to  discern  the  things  of  man  ;  an  ability  to  know,  perceive, 
and  judge  of  things  natural.  It  is  that  ‘spirit  of  a  man  which 
is  the  candle  of  the  Lord,  searching  all  the  inward  parts  of  the 
belly,’  Prov.  xx.  27. 

But  by  the  light  hereof  no  man  can  discern  spiritual  things 
in  a  due  manner,  as  the  Apostle  declares,  1  Cor.  ii.  11 — 15. 
‘  For  what  man  knoweth  the  things  of  a  man,  save  the  spirit  of 
man  which  is  in  him?  Even  so  the  things  of  God  knoweth 
no  man,  but  the  Spirit  of  God.  Now  we  have  received,  not 
the  spirit  of  the  world,  but  the  Spirit  which  is  of  God  ;  that  we 
might  know  the  things  that  are  freely  given  to  us  of  God. 
Which  things  also  we  speak,  not  in  the  words  which  man’s 
wisdom  teacheth,  but  which  the  Holy  Ghost  teacheth  ;  com¬ 
paring  spiritual  things  with  spiritual.  But  the  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God  ;  for  they  are  fool¬ 
ishness  unto  him ;  neither  can  he  know  them,  because  they  are 
spiritually  discerned.’  But  he  that  is  spiritual,  judgeth  all 
things,  yet  he  himself  is  judged  of  no  man.  Wherefore  God 
gives  a  superior,  a  supernatural  light,  the  light  of  faith  and 
grace,  unto  them  whom  he  effectually  calls  unto  the  knowledge 
of  himself  by  Jesus  Christ.  ‘  He  shines  into  their  hearts,  to 
give  them  the  knowledge  of  his  glory  in  the  face  of  his  dear 
Son.’  Howbeit  this  new  light  doth  not  abolish,  blot  out,  or 
render  useless  the  other  light  of  nature,  as  the  sun  when  it 
riseth  extinguished!  the  light  of  the  stars  ;  but  it  directs  it,  and. 
rectifies  it,  as  unto  its  principal  object  and  end.  Yet  is  it  in 
itself,  a  light  quite  of  another  nature.  But  he  who  hath  only 
the  former  light,  can  understand  nothing  of  it,  because  he  hath 
no  taste  or  experience  of  its  power  and  operations.  He  may 
talk  of  it,  and  make  inquiries  about  it,  but  he  knows  it  not. 

Now  we  have  received  this  light  of  faith  and  grace,  whereby 
we  discern  spiritual  things,  and  behold  the  glory  of  Christ  in 
the  imperfect  manner  before  described.  But  in  heaven  there 
shall  be  a  superadded  light  of  glory,  which  shall  make  the 
mind  itself  ‘shine  as  the  firmament,’  Dan.  xii.  3.  I  shall  only 
say  three  things  of  it.  (1.)  That  as  the  light  of  grace  doth  not 


510  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

destroy  or  abolish  the  light  of  nature,  but  rectify  and  improve  it ; 
so  the  light  of  glory  shall  not  abolish  or  destroy  the  light  of 
faith  and  grace,  but  by  incorporating  with  it,  render  it  absolute¬ 
ly  perfect.  (2.)  That  as  by  the  light  of  nature  we  cannot  clear¬ 
ly  comprehend  the  true  nature  and  efficacy  of  the  light  of  grace, 
because  it  is  of  another  kind,  and  is  seen  only  in  its  own  light ; 
so  by  the  light  of  grace  we  cannot  comprehend  this  light  of 
glory,  being  of  a  peculiar  kind  and  nature,  seen  perfectly  only 
by  its  own  light.  It  doth  not  appear  what  we  shall  be.  (8.)  That 
this  is  the  best  notion  we  can  have  of  this  light  of  glory,  that 
in  the  first  instance  of  its  operation,  it  perfectly  transforms  the 
soul  into  the  image  and  likeness  of  Christ. 

This  is  the  progress  of  our  nature  unto  its  rest  and  blessed¬ 
ness.  The  principles  remaining  in  it  concerning  good  and 
evil,  with  its  practical  convictions,  are  not  destroyed,  but  im¬ 
proved  by  grace  ;  as  its  blindness,  darkness,  and  enmity  to  God 
are  in  part  taken  away.  Being  renewed  by  grace,  what  it  re¬ 
ceives  here  of  spiritual  life  and  light,  shall  never  be  destroyed 
but  be  perfected  in  glory.  Grace  renews  nature,  glory  perfects 
grace ;  and  so  the  whole  soul  is  brought  unto  its  rest  in  God. 
We  have  an  image  of  it  in  the  blind  man  whom  our  Saviour 
cured,  Mark  viii.  22 — 25.  He  was  absolutely  blind,  born  so, 
no  doubt.  Upon  the  first  touch  his  eyes  were  opened,  and  he 
saw  but  very  obscurely  ;  he  saw  men  walking  like  trees.  But 
on  the  second  he  saw  all  things  clearly.  Our  minds  in  them¬ 
selves  are  absolutely  blind  ;  the  first  visitation  of  them  by 
grace,  gives  them  a  sight  of  things  spiritual,  heavenly,  and 
eternal ;  but  it  is  obscure  and  unsteady.  The  sight  of  glory 
makes  all  things  clear  and  evident. 

2dly,  The  body  as  glorified,  with  its  senses,  shall  have  its 
use  and  place  herein.  After  we  are  clothed  again  with  our 
flesh,  we  shall  see  our  Redeemer  with  our  eyes. 

We  know  not  here  what  power  and  spirituality  there  will  be 
in  the  acts  of  our  glorified  bodies.  Such  they  will  be,  as  shall 
bear  a  part  in  eternal  blessedness.  Holy  Stephen  the  first  mar- 
try,  took  up  somewhat  of  glory  by  anticipation  before  he  died. 
For  when  he  was  brought  to  his  trial  before  the  council,  all  that 
sat  therein  ‘  looking  steadfastly  on  him,  saw  his  face  as  the 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  511 

face  of  an  angel,5  Acts  vi.  15.  He  had  his  transfiguration,  ac¬ 
cording  unto  his  measure,  answerable  unto  that  of  our  blessed 
Saviour  on  the  mount.  And  by  this  initial  beam  of  glory,  he 
received  such  a  piercing  vivacity  and  edge  on  his  bodily  eyes, 
that  through  all  those  inconceivable  distances  between  the  earth 
and  the  residence  of  the  blessed,  he  looked  steadfastly  into  hea¬ 
ven,  and  ‘  saw  the  glory  of  God,  and  Jesus  standing  at  the  right 
hand  of  God.5  Acts  vii.  55,  56.  Who  then  can  declare  what 
will  be  the  power  and  acting  of  this  sense  of  sight  when  per¬ 
fectly  glorified ;  or  what  sweetness  and  refreshment  may  be 
admitted  into  our  souls  thereby  ? 

It  was  a  privilege  (who  would  not  have  longed  to  partake  of 
it?)  to  have  seen  him  with  our  bodily  eyes  in  the  days  of  his 
flesh,  as  did  the  Apostles  and  other  his  disciples.  Howbeit,  lie 
was  not  then  glorified  himself  in  the  manifestation  of  his  glory; 
nor  they  who  saw  him,  in  the  change  or  transformation  of  their 
nature.  How  great  this  privilege  was,  himself  declares  unto 
those  that  so  saw  him,  Matth.  xiii.  17.  ‘  Verily  I  say  unto  you, 
that  many  prophets  and  righteous  men  have  desired  to  see  those 
things  which  ye  see  :5  whereunto  we  shall  speak  immediately. 
And  if  this  were  so  excellent  a  privilege,  as  that  we  cannot  but 
congratulate  them  by  whom  it  was  enjoyed,  how  excellent,  how 
glorious  will  it  be,  when  with  these  eyes  of  ours,  gloriously 
purified  and  strengthened  beyond  those  of  Stephen,  we  shall 
behold  Christ  himself  immediately  in  the  fulness  of  his  glory ! 
tie  alone  perfectly  understands  the  greatness  and  excellency 
hereof,  who  prayed  his  Father,  that  those  who  c  believe  in  him, 
may  be  where  he  is,  so  to  behold  his  glory. 

These  are  some  of  the  grounds  of  this  first  difference  between 
our  beholding  the  glory  of  Christ  by  faith  here,  and  by  imme¬ 
diate  vision  hereafter.  Hence  the  one  is  weak,  imperfect,  ob¬ 
scure,  reflexive  ;  the  other  direct,  immediate,  even  and  con¬ 
stant  ;  and  we  may  stay  a  little  in  the  contemplation  of  these 
things.  This  view  of  the  glory  of  Christ,  which  we  have  now 
spoken  unto,  is  that  which  we  are  breathing  and  panting  after  ; 
that  which  the  Lord  Christ  prays  that  we  may  arrive  unto  ;  that 
which  the  Apostle  testifies  to  be  our  best ;  the  best  thing,  or 


512  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

state,  which  our  nature  is  capable  of ;  that  which  brings  eter¬ 
nal  rest  and  satisfaction  unto  our  souls. 

Here  our  souls  are  burdened  with  innumerable  infirmities, 
and  our  faith  is  clogged  in  its  operations  by  ignorance  and  dark¬ 
ness.  This  makes  our  best  estate  and  highest  attainments  to 
be  accompanied  with  groans  for  deliverance.  1  We  which  have 
received  the  first-fruits  of  the  Spirit,  even  we  ourselves  groan 
within  ourselves,  waiting  for  the  adoption,  even  the  redemption 
of  the  body,’  Rom.  viii.  23.  Yea,  whilst  we  are  in  this  taber¬ 
nacle,  we  groan  earnestly,  as  being  burdened,  because  we  are 
not  ‘  absent  from  the  body,  and  present  with  the  Lord,’  2  Cor. 
v.  2.  4.  8.  The  more  we  grow  in  faith,  and  spiritual  light,  the 
more  sensible  are  we  of  our  present  burdens,  and  the  more  ve¬ 
hemently  do  we  groan  for  deliverance  into  the  perfect  liberty  of 
the  sons  of  God.  This  is  the  posture  of  their  minds  who  have 
received  the  first-fruits  of  the  Spirit,  in  the  most  eminent  de¬ 
gree.  The  nearer  any  one  is  to  heaven,  the  more  earnestly  he 
desires  to  be  there,  because  Christ  is  there ;  for  the  more  fre¬ 
quent  and  steady  are  our  views  of  him  by  faith,  the  more  do  we 
long  and  groan  for  the  removal  of  all  obstructions  and  interpo¬ 
sitions  in  our  so  doing.  Now  groaning  is  a  vehement  desire 
mixed  with  sorrow,  for  the  present  want  of  what  is  desired. 
The  desire  hath  sorrow,  and  that  sorrow  hath  joy  and  refresh¬ 
ment  in  it ;  like  a  shower  that  falls  on  a  man  in  a  garden  in  the 
spring ;  it  wets  him,  but  withal  refresheth  him  with  the  savour 
it  causeth  in  the  flowers  and  herbs  of  the  garden  where  he  is. 
And  this  groaning,  which,  when  it  is  constant  and  habitual,  is 
one  of  the  choicest  effects  of  faith  in  this  life,  respects  what  we 
would  be  delivered  from,  and  what  we  would  attain  unto.  The 
first  is  expressed,  Rom.  vii.  44.  ‘  O  wretched  man  that  I  am, 
who  shall  deliver  me  from  the  body  of  this  death  V  The  other 
in  the  places  now  mentioned.  And  this  frame,  with  an  inter¬ 
mixture  of  some  sighs  from  weariness  by  the  troubles,  sorrows, 
pains,  sicknesses  of  this  life,  is  the  best  we  can  here  attain  unto. 

Alas  !  we  cannot  here  think  of  Christ,  but  we  are  quickly 
ashamed  of,  and  troubled  at  our  own  thoughts  ;  so  confused  are 
they,  so  unsteady,  so  imperfect.  Commonly  they  issue  in  a 
groan  or  a  sigh  ;  *  Oh  !  when  shall  we  come  unto  him?  when 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  513 

shall  we  be  ever  with  him?  when  shall  we  see  him  as  he  is  V 
And  if  at  any  time  he  begins  to  give  more  than  ordinary  evi¬ 
dences  and  intimations  of  his  glory  and  love  unto  onr  souls,  we 
are  not  able  to  bear  them,  so  as  to  give  them  any  abiding  resi¬ 
dence  in  our  minds.  But  ordinarily  this  trouble  and  groaning 
is  amongst  our  best  attainments  in  this  world  ;  a  trouble  which 
I  pray  God  I  may  never  be  delivered  from,  until  deliverance  do 
come  at  once  from  this  state  of  mortality.  Yea,  the  good  Lord 
increase  this  trouble  more  and  more  in  all  that  believe. 

The  heart  of  a  believer,  affected  with  the  glory  of  Christ,  is 
like  the  needle  touched  with  the  loadstone.  It  can  no  longer  be 
quiet,  no  longer  be  satisfied  in  a  distance  from  him.  It  is  put 
into  a  continual  motion  towards  him.  The  motion  indeed  is 
weak  and  tremulous.  Pantings,  breathings,  sighings,  groan- 
ings,  in  prayer,  in  meditations,  in  the  secret  recesses  of  our 
minds,  are  the  life  of  it.  However,  it  is  continually  pressing 
towards  him.  But  it  obtains  not  its  point,  it  comes  not  to  its 
centre  and  rest  in  this  world. 

But  now  above,  all  things  are  clear  and  serene  ;  all  plain  and 
evident  in  our  beholding  the  glory  of  Christ ;  we  shall  be  ever 
with  him,  and  see  him  as  he  is.  This  is  heaven,  this  is  bless¬ 
edness,  this  is  eternal  rest.  The  person  of  Christ  in  all  his  glo¬ 
ry  shall  be  continually  before  us  ;  and  the  eyes  of  our  under¬ 
standings  shall  be  so  gloriously  illuminated,  as  that  we  shall  be 
able  steadily  to  behold  and  comprehend  that  glory.  But  alas  ! 
here  at  present  our  minds  recoil,  our  meditations  fail,  our  hearts 
are  overcome,  our  thoughts  confused,  and  our  eyes  turn  aside 
from  the  lustre  of  this  glory  ;  nor  can  we  abide  in  the  contempla¬ 
tion  of  it.  But  there,  an  immediate,  constant  view  of  it,  will  bring 
in  everlasting  refreshment  and  joy  unto  our  whole  souls. 

This  beholding  of  the  glory  of  Christ  given  him  by  his  Fa¬ 
ther,  is  indeed  subordinate  unto  the  ultimate  vision  of  the  es¬ 
sence  of  God.  What  that  is  we  cannot  well  conceive  ;  only 
we  know  that  the  pure  in  heart  shall  see  God.  But  it  hath 
such  an  immediate  connection  with  it,  and  subordination  unto 
it,  as  that  without  it  we  can  never  behold  the  face  of  God,  as 
the  objective  blessedness  of  our  souls.  For  he  is,  and  shall  be 

65 


514  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

to  eternity,  the  only  means  of  communication  between  God  and 
the  church. 

And  we  may  take  some  direction,  in  our  looking  into  and 
longing  after  this  perfect  view  of  the  glory  of  Christ,  from  the 
example  of  the  saints  under  the  Old  Testament.  The  sight 
which  they  had  of  the  glory  of  Christ,  (for  they  also  saw  his 
glory  through  the  obscurity  of  its  revelation,  and  its  being  vail¬ 
ed  with  types  and  shadows),  was  weak  and  imperfect  in  the 
most  illuminated  believers,  much  inferior  unto  what  we  now 
have  by  faith,  through  the  gospel.  Yet  such  it  was,  as  encou¬ 
raged  them  to  inquire  and  search  diligently  into  what  was  re¬ 
vealed,  1  Pet.  i.  10,  IL.  Howbeit,  their  discoveries  were  but 
dark  and  confused,  such  as  men  have  of  things  at  a  great  dis¬ 
tance,  or  in  a  land  that  is  very  far  off,  as  the  prophet  speaks, 
Isa.  xxxiii.  17.  And  the  continuance  of  this  vail  on  the  reve¬ 
lation  of  the  glory  of  Christ,  whilst  a  vail  of  ignorance  and 
blindness  was  upon  their  hearts  and  minds,  proved  the  ruin  of 
that  church  in  its  apostacy,  as  the  Apostle  declares,  2  Cor.  iii  7. 
1  But  if  the  ministration  of  death,  written  and  engraven  in*stones> 
was  glorious,  so  that  the  children  of  Israel  could  not  steadfastly 
behold  the  face  of  Moses,  for  the  glory  of  his  countenance, 
which  glory  was  to  be  done  away,  ver.  13,  14.  And  not  as 
Moses,  which  put  a  vail  over  his  face,  that  the  children  of  Israel 
could  not  steadfastly  look  to  the  end  of  that  which  is  abolished. 
But  their  minds  were  blinded  ;  for  until  this  day  remaineth  the 
same  vail  untaken  away,  in  the  reading  of  the  Old  Testament; 
which  vail  is  done  away  in  Christ.’  This  double  vail  (the 
covering  covered,  the  vail  vailed)  God  promised  to  take  away, 
Isa.  xxv.  7.  ‘And  he  will  destroy  in  this  mountain  the  face  of 
the  covering  cast  over  all  people,  and  the  vail  that  is  spread 
over  all  nations.’  And  then  shall  they  turn  to  the  Lord,  when 
they  shall  be  able  clearly  to  behold  the  glory  of  Christ,  2  Cor. 
iii.  16.  ‘  Nevertheless,  when  it  shall  turn  to  the  Lord,  the  vail 
shall  be  taken  away.’  But  this  caused  them,  who  were  real 
believers  among  them,  to  desire,  long,  and  pray  for  the  removal 
of  these  vails,  the  departure  of  those  shadows,  which  made  it  as 
night  unto  them  in  comparison  of  what  they  knew  would  ap¬ 
pear,  when  the  ‘  Sun  of  righteousness  should  arise  with  healing 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  515 

in  his  wings.’  They  thought  it  long  ere  ‘  the  day  did  break, 
and  the  shadows  flee  away,’  Cant.  ii.  17.  chap.  iv.  G.  There 
was  (as  the  Apostle  speaks,  Rom.  viii.  19.)  a  thrusting  forth  of 
the  head  with  desire  and  expectation  of  the  exhibition  of  the 
Son  of  God  in  the  flesh,  and  the  accomplishment  of  all  divine 
promises  therein.  Hence  he  was  called  1  the  Lord  whom  they 
sought  and  delighted  in,’  Mai.  iii.  1. 

And  great  was  the  spiritual  wisdom  of  believers  in  those 
days.  They  rejoiced  and  gloried  in  the  ordinances  of  divine 
worship  which  they  did  enjoy.  They  looked  on  them  as  their 
chiefest  privilege,  and  attended  unto  them  with  diligence,  as  an 
effect  of  divine  wisdom  and  love,  as  also  because  they  had  a 
1  shadow  of  good  things  to  come.’  But  yet  at  the  same  time 
they  longed  and  desired  that  the  time  of  reformation  were  come, 
wherein  they  should  all  be  removed ;  that  so  they  might  be¬ 
hold  and  enjoy  the  good  things  signified  by  them.  And  those 
who  did  not  so,  but  rested  in,  and  trusted  unto  their  present  in¬ 
stitutions,  were  not  accepted  with  God.  Those  who  were 
really  illuminated  did  not  so,  but  lived  in  constant  desires  after 
the  revelation  of  the  whole  mystery  of  the  wisdom  of  God  in 
Christ,  as  did  the  angels  themselves,  1  Pet.  i.  3.  4  Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ,  which  according  to 
his  abundant  mercy,  hath  begotten  us  again  unto  a  lively  hope, 
by  the  resurrection  of  Jesus  Christ  from  the  dead.’  Eph.  iii. 
9,  10.  £  And  to  make  all  men  see  what  is  the  fellowship  of  the 
mystery,  which  from  the  beginning  of  the  world  hath  been  hid 
in  God,  who  created  all  things  by  Jesus  Christ;  to  the  intent 
that  now  unto  the  principalities  and  powers  in  heavenly  places, 
might  be  known  by  the  church  the  manifold  wisdom  of  God.’ 
In  this  frame  of  heart  and  suitable  actings  of  their  souls,  there 
was  more  of  the  power  of  true  faith  and  love,  than  is  found 
among  the  most  at  this  day.  They  saw  the  promises  afar  off, 
and  were  persuaded  of  them,  and  embraced  them,  Heb.  xi.  13. 
They  reached  out  the  arms  of  their  most  intent  affections,  to 
embrace  the  things  that  were  promised.  We  have  an  instance 
of  this  frame  in  old  Simeon,  who  so  soon  as  he  had  taken  the 
child  Jesus  in  his  arms,  cried  out,  ‘  Now,  Lord,  let  me  depart,’ 


516  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

now  let  me  die,  this  is  that  which  my  soul  hath  longed  for, 
Luke  ii.  28,  29. 

Our  present  darkness  and  weakness  in  beholding  the  glory  of 
Christ,  is  not  like  theirs.  It  is  not  occasioned  by  a  vail  of  types 
and  shadows  cast  on  it  hy  the  representative  institutions  of  it; 
it  doth  not  arise  from  the  want  of  a  clear  doctrinal  revelation  of 
the  person  and  office  of  Christ ;  but,  as  was  before  declared,  it 
proceedeth  from  two  other  causes.  First,  From  the  nature  of 
faith  itself,  in  comparison  of  vision.  It  is  not  able  to  look  di¬ 
rectly  into  this  excellent  glory,  nor  fully  to  comprehend  it.  Se¬ 
condly,  From  the  way  of  its  proposal,  which  is  not  substantial 
of  the  thing  itself,  but  only  of  an  image  of  it,  as  in  a  glass.  But 
the  sight,  the  view  of  the  glory  of  Christ,  which  we  shall  have 
in  heaven,  is  much  more  above  that  which  we  now  enjoy  by 
the  gospel,  than  what  we  do,  or  may  so  enjoy,  is  above  what 
they  have  attained  under  their  types  and  shadows.  There  is  a 
far  greater  distance  between  the  vision  of  heaven,  and  the  sight 
which  we  have  now  by  faith,  than  is  between  the  sight  which 
we  now  have,  and  what  they  had  under  the  Old  Testament. 
Heaven  doth  more  excel  the  gospel-state,  than  that  state  doth  the 
law.  Wherefore,  if  they  did  so  pray,  so  long  for,  so  desire  the 
removal  of  their  shadows  and  vails,  that  they  might  see  what 
we  now  see,  that  they  might  so  behold  the  glory  of  Christ,  as 
we  may  behold  it  in  the  light  of  the  gospel ;  how  much  more 
should  we,  if  we  have  the  same  faith  with  them,  the  same  love, 
(which  neither  will  nor  can  be  satisfied  without  perfect  fruition) 
long  and  pray  for  the  removal  of  all  weakness,  of  all  darkness 
and  interposition,  that  we  may  come  unto  that  immediate  be¬ 
holding  of  his  glory,  which  he  so  earnestly  prayed  that  we 
might  be  brought  unto? 

To  sum  up  briefly  what  hath  been  spoken  :  There  are  three 
things  to  be  considered  concerning  the  glory  of  Christ,  three  de¬ 
grees  in  its  manifestation;  the  shadow,  the  perfect  image,  and 
the  substance  itself.  Those  under  the  law  had  only  the  shadow 
of  it,  and  of  the  things  that  do  belong  unto  it,  they  had  not  the 
perfect  image  of  them,  Heb.  x.  1.  Under  the  gospel  we  have 
the  perfect  image,  which  they  had  not;  or  a  clear  complete  re¬ 
velation  and  declaration  of  it,  presenting  it  unto  us  as  in  a  glass. 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  517 

But  the  enjoyment  of  these  things  in  their  substance  is  referred 
for  heaven  ;  we  must  be  where  he  is,  that  we  may  behold  his 
glory.  Now  there  is  a  greater  difference  and  distance  between 
the  real  substance  of  any  thing,  and  the  most  perfect  image  of 
it,  than  there  is  between  the  most  perfect  image  and  the  lowest 
shadow  of  the  same  thing.  If  then  they  longed  to  be  freed  from 
their  state  of  types  and  shadows,  to  enjoy  the  representation  of 
the  glory  of  Christ,  in  that  image  of  it  which  is  given  us  in  the 
gospel  ;  much  more  ought  we  to  breathe  and  pant  after  our  de¬ 
liverance  from  beholding  it  in  the  image  of  it,  that  we  may  en¬ 
joy  the  substance  itself.  For  whatever  can  be  manifest  of  Christ 
on  this  side  heaven,  it  is  granted  unto  us  for  this  end,  that  we 
may  the  more  fervently  desire  to  be  present  with  him. 

And  as  it  was  their  wisdom  and  their  grace  to  rejoice  in  the 
light  they  had,  and  in  those  typical  administrations  of  divine 
worship  which  shadowed  out  the  glory  of  Christ  unto  them,  yet 
they  did  always  pant  alter  that  more  excellent  light  and  full  dis¬ 
covery  of  it,  which  was  to  be  made  by  the  gospel  ;  so  it  will  be 
ours  also,  thankfully  to  use  and  improve  the  revelations  which 
we  enjoy  of  it,  and  those  institutions  of  worship  wherein  our 
faith  is  assisted  in  the  view  thereof;  yet  so  as  continually  to 
breathe  after  that  perfect,  that  glorifying  sight  of  it,  which  is  re¬ 
served  for  heaven  above. 

And  may  we  not  a  little  examine  ourselves  by  these  things? 
Do  we  esteem  this  pressing  towards  the  perfect  view  of  the 
glory  of  Christ  to  be  our  duty,  and  do  we  abide  in  the  perform¬ 
ance  of  it  ?  If  it  be  otherwise  with  any  of  us,  it  is  a  signal 
evidence  that  our  profession  is  hypocritical.  If  Christ  be  in  us, 
he  is  the  hope  of  glory  in  us  ;  and  where  that  hope  is,  it  will  be 
active  in  desires  of  the  things  hoped  for.  Many  love  the  world 
too  well,  and  have  their  minds  too  much  filled  with  the  things 
of  it,  to  entertain  desires  of  speeding  through  it,  unto  a  state 
wherein  they  may  behold  the  glory  of  Christ.  They  are  at 
home,  and  are  unwilling  to  be  absent  from  the  body,  though  to 
be  present  with  the  Lord.  They  hope  it  may  be  that  such  a 
season  will  come  at  one  time  or  another,  and  then  it  will  be  the 
best  they  can  look  for  when  they  can  be  here  no  more.  But 
they  have  but  a  little  sight  of  the  glory  of  Christ  in  this  world 


51S  DIFFERENCES  BET  WEEN  BEHOLDING  CHRIST  BY 

r 

by  faith,  if  any  at  all,  who  so  little,  so  faintly  desire  to  have  the 
immediate  sight  of  it  above.  1  cannot  understand  how  any 
man  can  walk  with  God  as  he  ought,  or  hath  that  love  for  Jesus 
Christ  which  true  faith  will  produce,  or  doth  place  his  refresh¬ 
ments  and  joy  in  spiritual  things,  in  things  above,  that  doth  not, 
on  all  just  occasions,  so  meditate  on  the  glory  of  Christ  in  hea¬ 
ven,  as  to  long  for  an  admittance  into  the  immediate  sight  of  it. 

Our  Lord  Jesus  Christ  alone  perfectly  understood  wherein 
the  eternal  blessedness  of  them  that  believe  in  him  doth  consist. 
And  this  is  the  sum  of  what  he  prays  for  with  respect  unto  that 
end  ;  namely,  that  we  may  be  where  he  is,  to  behold  his  glory. 
And  is  it  not  our  duty  to  live  in  a  continual  desire  of  that  which 
he  prayed  so  earnestly  that  we  might  attain  ?  If  in  ourselves, 
we  as  yet  apprehend  but  little  of  the  glory,  the  excellency,  the 
blessedness  of  it,  yet  ought  we  to  repose  that  confidence  in  the 
wisdom  and  love  of  Christ,  that  is  our  best,  infinitely  better  than 
any  thing  we  can  enjoy  here  below. 

Unto  those  who  are  inured  unto  these  contemplations,  they 
are  the  salt  of  their  lives,  whereby  every  thing  is  condited  and 
made  savoury  unto  them  as  we  shall  shew  afterwards.  And 
the  want  of  spiritual  diligence  herein,  is  that  which  hath 
brought  forth  a  negligent,  careless,  worldly  profession  of  religion, 
which  contenting  itself  with  some  outward  duties,  hath  lost  out 
of  it  the  power  of  faith  and  love  in  their  principal  operations. 
Hereby  many  deceive  their  own  souls.  Goods,  lands,  posses¬ 
sions,  relations,  trades,  with  secular  interests  in  them,  are  the 
things  whose  image  is  drawn  on  their  minds,  and  whose  char¬ 
acters  are  written  on  their  foreheads,  as  the  titles  whereby  they 
may  be  known.  As  believers  beholding  the  glory  of  Christ  in 
the  blessed  glass  of  the  gospel,  are  changed  into  the  same  image 
and  likeness  by  the  Spirit  of  the  Lord  ;  so  these  persons  behold¬ 
ing  the  beauty  of  the  world,  and  the  things  that  are  in  it,  in  the 
cursed  glass  of  self-love,  they  are  in  their  minds  changed  into 
the  same  image.  Hence  perplexing  fears,  vain  hopes,  empty 
embraces  of  perishing  things,  fruitless  desires,  earthly,  carnal 
designs,  cursed  selt-pleasing  imaginations,  feeding  on  and  be¬ 
ing  fed  by  the  love  of  the  world  and  self,  do  abide  and  prevail 
in  them.  But  we  have  not  so  learned  Christ  Jesus. 


FAITH  IN  THIS  WORLD*  AND  BY  SIGHT  IN  HEAVEN.  519 


CHAP.  XIII. 

THE  SECOND  DIFFERENCE  BETWEEN  OUR  BEHOLDING  THE 
GLORY  OF  CHRIST  BY  FAITH  IN  THIS  WORLD,  AND  BY 
SIGHT  IN  HEAVEN. 

0 

Faith  is  the  light  wherein  we  behold  the  glory  of  Christ  in 
this  world  And  this,  in  its  own  nature,  as  unto  this  great  end, 
is  weak  and  imperfect,  like  weak  eyes,  that  cannot  behold  the 
sun  in  its  beauty.  Hence  our  sight  of  it  differs  greatly  from 
what  we  shall  enjoy  in  glory,  as  hath  been  declared.  But  this 
is  not  all ;  it  is  frequently  hindered  and  interrupted  in  its  opera¬ 
tions,  or  it  loseth  the  view  of  its  object  by  one  means  or  other. 
As  he  who  sees  any  thing  at  a  great  distance,  sees  it  imperfectly, 
and  the  least  interposition  or  motion  takes  it  quite  out  of  his 
sight ;  so  is  it  with  our  faith  in  this  matter  ;  whence  sometimes 
we  can  have  little,  sometimes  no  sight  at  all,  of  the  glory  of 
Christ  by  it.  And  this  gives  us,  as  we  shall  see,  another  dif¬ 
ference  between  faith  and  sight. 

Now,  although  the  consideration  thereof  may  seem  a  kind  of 
diversion  from  our  present  argument,  yet  I  choose  to  insist  up¬ 
on  it,  that  I  may  evidence  the  reasons  whence  it  is  that  many 
have  so  little  experience  of  the  things  whereof  we  have  treated, 
that  they  find  so  little  of  reality  or  power  in  the  exercise  of  this 
grace,  or  the  performance  of  this  duty.  For  it  will  appear  in 
the  issue,  that  the  whole  defect  is  in  themselves  ;  the  truth  it¬ 
self  insisted  on,  is  great  and  efficacious. 

First,  Whilst  we  are  in  this  life,  the  Lord  Christ  is  pleased 
in  his  sovereign  wisdom  sometimes  to  withdraw,  and  as  it  were 
to  hide  himself  from  us.  Then  do  our  minds  fall  into  clouds 
and  darkness  ;  faith  is  at  a  loss,  we  cannot  behold  his  glory  ; 
yea,  we  may  seek  him,  but  cannot  find  him.  So  Job  com¬ 
plains,  as  we  observed  before;  ‘Behold,  I  go  forward,  but  he 
is  not  there  ;  and  backward,  but  I  cannot  perceive  him  ;  on  the 
left  hand  where  he  doth  work,  but  I  cannot  behold  him  ;  he 
hideth  himself  on  the  right  hand,  that  I  cannot  see  him,’  chap- 


520  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

ter  xxiii.  8,  9.  Which  way  soever  I  turn  myself,  whatever  are 
my  endeavours,  in  what  way  or  work  of  his  own  I  seek  him,  I 
cannot  find  him,  I  cannot  see  him,  I  cannot  behold  his  glory. 
So  the  church  also  complains;  ‘Verily  thou  art  a  God  that 
hidest  thyself,  O  God  of  Israel  the  Saviour,’  Isa.  xlv.  15. ;  and 
the  Psalmist,  ‘How  long,  Lord,  wilt  thou  hide  thyself  for 
ever  V  Psal.  lxxxix.  46.  This  hiding  of  the  face  of  God,  is  the 
hiding  of  the  shining  of  his  glory  in  the  face  of  Jesus  Christ, 
and  therefore  of  the  glory  of  Christ  himself;  for  it  is  the  glory 
of  Christ  to  be  the  representative  of  the  glory  of  God.  The 
spouse  in  the  Canticles  is  often  at  a  loss,  and  herein  bemoans 
herself,  that  her  beloved  was  withdrawn,  that  she  could  neither 
find  him  nor  see  him,  chap.  iii.  1,  2.  ‘By  night  on  my  bed  I 
sought  him  whom  my  soul  loveth  ;  I  sought  him  but  I  found 
him  not.  I  will  rise  now  and  go  about  the  city  in  the  streets, 
and  in  the  broad  ways  I  will  seek  him  whom  my  soul  loveth  ; 
I  sought  him  but  I  found  him  not.’  Chap.  v.  6.  ‘I  opened  to 
my  beloved,  but  my  beloved  had  withdrawn  himself,  and  was 
gone  ;  my  soul  failed  when  he  spake ;  I  sought  him,  but  I  could 
not  find  him  ;  I  called  him,  but  he  gave  me  no  answer.’ 

Men  may  retain  their  notions  concerning  Christ,  his  person, 
and  his  glory.  These  cannot  be  blotted  out  of  their  minds,  but 
by  heresy  or  obdurate  stupidity.  They  may  have  the  same 
doctrinal  knowledge  of  him  with  others  ;  but  the  sight  of  his 
glory  doth  not  consist  therein  ;  they  may  abide  in  the  outward 
performance  of  duties  towards  him  as  formerly  ;  but  yet  all  this 
while,  as  unto  the  especial  gracious  communications  of  himself 
unto  their  souls,  and  as  unto  a  cheerful  refreshing  view  of  his 
glory,  he  may  withdraw  and  hide  himself  from  them. 

As  under  the  same  outward  dispensations  of  the  word,  he 
doth  manifest  himself  unto  some,  and  not  unto  others  ;  (‘How 
is  it  that  thou  wilt  manifest  thyself  unto  us,  and  not  unto  the 
world?’  John  xiv.  22.) ;  whereon  they  to  whom  he  doth  so 
manifest  himself,  do  see  him  to  be  beautiful,  glorious,  and  love¬ 
ly,  (for  unto  them  that  believe  he  is  precious),  whilst  the  others 
see  nothing  hereof,  but  wonder  at  them  by  whom  he  is  admired, 
Cant.  v.  9.  ‘  What  is  thy  beloved  more  than  another  beloved, 
O  thou  fairest  among  women  ?  what  is  thy  beloved  more  than 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  521 

another  beloved,  that  thou  dost  so  charge  us?’  so,  in  the  same 
dispensation  of  the  word,  he  sometimes  hides  his  face,  turns 
away  the  light  of  his  countenance,  clouds  the  beams  of  his  glory 
unto  some,  whilst  others  are  cherished  and  warmed  with  them. 

Two  things  we  must  here  speak  unto. 

1.  1  Why  doth  the  Lord  Christ  at  any  time  thus  hide  him¬ 
self  in  his  glory  from  the  faith  of  believers,  that  they  cannot 
behold  him.’ 

2.  How  we  may  perceive  and  know  that  he  doth  so  with¬ 
draw  himself  from  us,  so  that  however  we  may  please  our¬ 
selves,  we  do  not  indeed  behold  his  glory. 

As  unto  the  first  of  these,  though  what  he  doth  is  supposed 
an  act  of  sovereign  unaccountable  wisdom,  yet  there  are  many 
holy  ends  of  it,  and  consequently  reasons  for  it.  1  shall  mention 
one  only.  He  doth  it  to  ‘  stir  us  up  in  an  eminent  manner 
unto  a  diligent  search  and  inquiry  after  him.’  Woful  sloth  and 
negligence  are  apt  to  prevail  in  us,  in  our  meditations  on  hea¬ 
venly  things.  1  Though  our  hearts  wake’  (as  the  spouse  speaks, 
Cant.  v.  2.)  in  a  valuation  of  Christ,  his  love,  and  his  grace, 
yet  we  sleep,  as  unto  the  due  exercise  of  faith  and  love  to¬ 
wards  him.  Who  is  it  that  can  justify  himself  herein  ?  that 
can  say, 1  My  heart  is  pure,  I  am  clean  from  this  sin  ?’  Yea,  it 
is  so  far  otherwise  with  many  of  us,  that  he  is  for  ever  to  be  ad¬ 
mired  in  his  patience,  that  on  the  account  of  our  unkindness 
and  woful  negligence  herein,  he  hath  not  only  withdrawn  him¬ 
self  at  seasons,  but  that  he  hath  not  utterly  departed  from  us. 
Now  he  knows  that  those  with  whom  he  hath  been  graciously 
present,  who  have  had  views  of  his  glory,  although  they  have 
not  valued  the  mercy  and  privilege  of  it  as  they  ought,  yet  can 
they  not  bear  a  sense  of  his  absence,  and  his  hiding  himself 
from  them.  By  this  therefore  will  he  awake  them  unto  a  dili¬ 
gent  inquiry  after  him.  Upon  the  discovery  of  his  absence, 
and  such  a  distance  of  his  glory  from  them  as  their  faith  cannot 
reach  unto  it,  they  become  ‘  like  the  doves  of  the  valleys,  all  of 
them  mourning  every  one  for  his  iniquity,’  and  do  stir  up  them¬ 
selves  to  seek  him  early  and  with  diligence,  Hos.  v.  15.  ‘  1 
will  go  and  return  to  my  place,  till  they  acknowledge  their  of¬ 
fence,  and  seek  my  face ;  in  their  affliction  they  will  seek  me 

66 


522  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

early.’  So  wherever  the  spouse  intimates  this  withdrawing 
ol  Christ  from  her,  she  immediately  gives  an  account  of  her  rest¬ 
less  diligence  and  endeavours  in  her  inquiries  after  him,  until 
she  have  found  him,  chap.  iii.  1 — 5.  4  By  night  on  my  bed  I 
sought  him  whom  my  soul  loveth  ;  1  sought  him,  but  I  found 
him  not.  I  will  rise  now,  and  go  about  the  city  in  the  streets, 
and  in  the  broad  ways  I  will  seek  him  whom  my  soul  loveth  ; 

I  sought  him,  but  I  found  him  not.  The  watchmen  that  go 
about  the  city,  found  me  ;  to  whom  I  said,  Saw  ye  him  whom 
my  soul  loveth  ?  It  was  but  a  little  that  I  passed  from  them, 
but  I  found  him  whom  my  soul  loveth  ;  I  held  him,  and  would 
not  let  him  go,  until  1  had  brought  him  into  my  mother’s  house, 
and  into  the  chamber  of  her  that  conceived  me.  I  charge  you, 
O  ye  daughters  of  Jerusalem,  by  the  roes,  and  by  the  hinds  of 
the  field,  that  ye  stir  not  up,  nor  awake  my  love  till  he  please.’ 
Chap.  v.  2 — 8.  And  in  these  inquiries  there  is  such  an  exer¬ 
cise  of  faith  and  love,  though  it  may  be  acting  themselves  most¬ 
ly  in  sighs  and  groans,  as  is  acceptable  and  well-pleasing  to 
him. 

We  are  like  him  in  the  parable  of  the  prophet  that  spake  un¬ 
to  Ahab,  who  having  one  committed  unto  him  to  keep,  affirms, 
that  whilst  he  was  busy  here  and  there,  he  was  gone.  Christ 
commits  himself  unto  us,  and  we  ought  carefully  to  keep  his 
presence  ;  ‘  I  held  him,  saith  the  church,  and  would  not  let  him 
go,’  Cant.  iii.  4.  But  whilst  we  are  busy  here  and  there,  while 
our  minds  are  over-filled  with  other  things,  he  withdraws  him¬ 
self,  we  cannot  find  him.  But  even  this  rebuke  is  a  sanctified 
ordinance  for  our  recovery,  and  his  return  unto  us. 

2.  Our  second  inquiry  is,  How  we  may  know  when  Christ 
doth  so  withdraw  himself  from  us,  that  we  do  not,  that  we  can¬ 
not  behold  his  glory. 

I  speak  herein  unto  them  alone,  who  make  the  observation 
of  the  lively  actings  of  faith  and  love,  in  and  towards  Jesus 
Christ,  their  chiefest  concern  in  all  their  retirements,  yea,  in 
their  whole  walk  before  God.  Concerning  these,  our  inquiry 
is,  How  they  may  know  when  Christ  doth  in  any  degree  or 
measure  withdraw  from  them  so,  as  that  they  cannot  in  a  due 
manner  behold  his  glory  ? 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  523 

And  the  first  discovery  hereof  is  by  the  consequents  of  such 
withdrawing^.  And  what  are  the  consequents  of  it,  we  can  know 
no  otherways  but  by  the  effects  of  his  presence  with  us,  and  the 
manifestation  of  himself  unto  us,  which  as  unto  some  degrees 
must  necessarily  cease  thereon. 

Now  the  first  of  these  is  the  life,  vigour, .and  effectual  acting 
of  all  grace  in  us.  This  is  an  inseparable  consequent  and  ef¬ 
fect  of  a  view  of  his  glory.  Whilst  we  enjoy  it,  we  live,  never¬ 
theless  not  we,  but  Christ  liveth  in  us,  exciting  and  acting  all 
his  graces  in  us. 

This  is  that  which  the  Apostle  instructeth  us  in  ;  while  we 
{  behold  his  glory  as  in  a  glass,  we  are  transformed  into  the 
same  image,  from  glory  to  glory,5  2  Cor.  iii.  18.  That  is,  whilst 
by  faith  we  contemplate  on  the  glory  of  Christ  as  revealed  in 
the  gospel,  all  grace  will  thrive  and  flourish  in  us  towards  a 
perfect  conformity  unto  him.  For  whilst  we  abide  in  this 
view  and  contemplation,  our  souls  will  be  preserved  in  holy 
frames,  and  in  a  continual  exercise  of  love  and  delight,  with  all 
other  spiritual  affections  towards  him.  It  is  impossible  whilst 
Christ  is  in  the  eye  of  our  faith  as  proposed  in  the  gospel,  but 
that  we  shall  labour  to  be  like  him,  and  greatly  love  him.  Nei¬ 
ther  is  there  any  way  for  us  to  attain  unto  either  of  these,  which 
are  the  great  concernments  of  our  souls,  namely,  to  be  like  unto 
Christ,  and  to  love  him,  but  by  a  constant  view  of  him  and  his 
glory  by  faith,  which  powerfully  and  effectually  works  them 
in  us.  All  the  doctrinal  knowledge  which  we  have  of  him  is 
useless  ;  all  the  view  we  have  of  his  glory  is  but  fancy,  imagi- 
tion,  or  superstition,  which  are  not  accompanied  with  this  trans¬ 
forming  power.  And  that  which  is  wrought  by  it,  is  the  in¬ 
crease  and  vigour  of  all  grace  ;  for  therein  alone  our  conformi¬ 
ty  unto  him  doth  consist.  Growth  in  grace,  holiness  and  obe¬ 
dience,  is  a  growing  like  unto  Christ,  and  nothing  else  is  so. 

I  cannot  refrain  here  from  a  necessary  short  digression. 
This  transforming  efficacy  from  a  spiritual  view  of  Christ  as 
proposed  in  the  gospel,  being  lost  as  unto  an  experience  of  it 
in  the  minds  of  men  carnal  and  ignorant  of  the  mystery  of  be¬ 
lieving  (as  it  is  at  present  by  many  derided,  though  it  be  the  life 
of  religion,)  fancy  and  superstition  provided  various  supplies  in 


524  DIFFERENCES  BETWEEN  BEHOLDNIG  CHRIST  BY 

the  room  of  it.  For  they  found  out  crucifixes  and  images  with 
paintings,  to  represent  him  in  his  sufferings  and  glory.  By 
these  things,  their  carnal  affections  being  excited  by  their  out¬ 
ward  senses,  they  suppose  themselves  to  be  affected  with  him, 
and  to  be  like  unto  him.  Yea,  some  have  proceeded  so  far,  as 
either  by  arts  diabolical,  or  by  other  means,  to  make  an  appear¬ 
ance  of  wounds  on  their  hands,  and  feet,  and  sides,  therein'  pre¬ 
tending  to  be  like  him  ;  yea,  to  be  wholly  transformed  into  his 
image.  But  that  which  is  produced  by  an  image,  is  but  an 
image  ;  an  imaginary  Christ  will  effect  nothing  in  the  minds  of 
men,  but  imaginary  grace. 

Thus  religion,  was  lost  and  died.  When  men  could  not  ob¬ 
tain  any  experience  in  their  minds  of  the  spiritual  mysteries  of 
the  gospel,  nor  be  sensible  of  any  spiritual  change  or  advan¬ 
tage  by  them,  they  substituted  some  outward  duties  and  ob¬ 
servances  in  their  stead ;  as  I  shall  shew  (God  willing)  else¬ 
where  more  at  large.  These  produced  some  kind  of  effects 
in  their  minds  and  affections,  but  quite  of  another  nature  than 
those  which  are  the  real  effects  of  true  evangelical  grace. 
This  is  openly  evident  in  this  substitution  of  images,  instead 
of  the  representation  of  Christ  and  his  glory  made  in  the  gos¬ 
pel. 

However,  there  is  a  general  supposition  granted  on  all  hands  ; 
namely,  that  there  must  be  a  view  of  Christ  and  his  glory,  to 
cause  us  to  love  him,  and  thereby  to  make  us  conformable  or 
like  unto  him.  But  here  lies  the  difference  ;  those  of  the  church 
of  Rome  say,  that  this  must  be  done  by  the  beholding  of  cruci¬ 
fixes,  with  other  images  and  pictures  of  him  ;  and  that  with  our 
bodily  eyes ;  we  say,  it  is  by  our  beholding  his  glory  by  faith, 
as  revealed  in  the  gospel,  and  no  otherwise.  And  to  confess 
the  truth,  we  have  some,  who  as  they  reject  the  use  of  images, 
for  they  despise  that  spiritual  view  of  the  glory  of  Christ  which 
we  inquire  after.  Such  persons  on  the  first  occasion  will  fall 
on  the  other  side  ;  for  any  thing  is  better  than  nothing. 

But  as  we  have  a  sure  word  of  prophecy  to  secure  us  from 
these  abominations  by  an  express  prohibition  of  such  images 
unto  all  ends  whatever  ;  so  unto  our  stability  in  the  profession 
pf  the  truth,  and  experience  of  the  efficacy  of  this  spiritual  view 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  525 

of  Christ,  transforming  our  souls  into  his  own  likeness  is  abso¬ 
lutely  necessary.  For  if  an  idolater  should  plead,  as  they  do 
all,  that  in  the  beholding  of  the  image  of  Christ,  or  of  a  crucifix, 
especially  if  they  are  sedulous  and  constant  therein,  they  find 
their  affections  unto  him  greatly  excited,  increased,  and  enflam- 
ed,  (as  they  will  be,  Isa.  lvii.  5.  ‘Enflaming  yourselves  with 
idols  under  every  green  tree,  slaying  the  children  in  the  valleys 
under  the  clifts  of  the  rocks,’)  and  that  hereon  he  endeavours 
to  be  like  unto  him,  what  shall  we  have  to  oppose  thereunto? 
for  it  is  certain  that  such  images  are  apt  to  make  impressions  on 
the  minds  of  men  ;  partly  from  the  readiness  of  the  senses  and 
imagination  to  give  them  admittance  into  their  thoughts  ;  and 
partly  from  their  natural  inclinations  unto  superstition,  their 
aversation  from  things  spiritual  and  invisible,  with  an  incli¬ 
nation  unto  things  present  and  visible.  Hence  among  them 
who  are  satisfied  that  they  ought  not  to  be  adored  with  any  reli¬ 
gious  veneration,  yet  some  are  apt  upon  the  sight  of  them  to 
entertain  a  thoughtful  reverence,  as  they  would  do  if  they  were 
to  enter  into  a  Pagan  temple  full  of  idols  ;  and  others  are  con¬ 
tinually  making  approaches  towards  their  use  and  veneration 
in  paintings  and  altars,  and  such  outward  postures  of  worship  as 
are  used  in  the  religious  service  of  them.  But  that  they  do 
sensibly  affect  the  minds  of  men  carnal  and  superstitious,  can¬ 
not  be  denied,  and  as  they  suppose,  it  is  a  love  unto  Christ  him¬ 
self.  However,  certain  it  is  in  general,  and  confessed  on  all 
hands,  that  the  beholding  of  Christ  is  the  most  blessed  means 
of  exciting  all  our  graces,  spiritualizing  all  our  affections,  and 
transforming  our  minds  into  his  likeness.  .And  if  we  have  not 
another,  and  that  a  more  excellent  way  of  beholding  him,  than 
they  have  who  behold  him  as  they  suppose,  in  images  and  cru¬ 
cifixes,  they  would  seem  to  have  the  advantage  of  us.  For 
their  minds  will  really  be  affected  with  somewhat,  ours  with 
nothing  at  all.  And  by  the  pretence  thereof,  they  inveigle  the 
carnal  affections  of  men  ignorant  of  the  power  of  the  gospel,  to 
become  their  proselytes.  For  having  lived,  it  may  be,  a  long 
time  without  any  the  least  experience  of  a  sensible  impression 
on  their  minds,  or  a  transforming  power  from  the  representa¬ 
tion  of  Christ  in  the  gospel,  upon  their  very  first  religious,  de- 


526  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

vout  application  unto  these  images,  they  find  their  thoughts 
exercised,  their  minds  affected,  and  some  present  change  made 
upon  them. 

But  there  was  a  difference  between  the  person  of  David,  and 
an  image  with  a  bolster  of  goats  hair,  though  the  one  were 
laid  in  the  room  and  place  of  the  other.  And  there  is  so  be¬ 
tween  Christ  and  an  image,  though  the  one  be  put  into  the 
place  of  the  other.  Neither  do  these  things  serve  unto  any 
other  end,  but  to  divert  the  minds  of  men  from  faith  and  love 
to  Christ;  giving  them  some  such  satisfactions  in  the  room  of 
them,  as  that  their  carnal  affections  do  cleave  unto  their  idols. 
And  indeed  it  doth  belong  unto  the  wisdom  of  faith,  for  we 
stand  in  need  of  spiritual  light,  to  discern  and  judge  between 
the  working  of  natural  affections  towards  spiritual  objects,  on 
undue  motives,  by  undue  means,  with  indirect  ends,  wherein 
all  papal  devotion  consists,  and  the  spiritual  exercise  of  grace 
in  those  affections  duly  fixed  on  spiritual  objects. 

But  as  was  said,  it  is  a  real  experience  of  the  efficacy  that 
there  is  in  the  spiritual  beholding  of  the  glory  of  Christ  by  faith 
as  proposed  in  the  gospel,  to  strengthen,  increase  and  excite  all 
grace  unto  its  proper  exercise,  so  changing  and  transforming 
the  soul  gradually  into  his  likeness,  which  must  secure  us 
against  all  those  pretences.  And  so  1  return  from  this  digres¬ 
sion. 

Hereby  we  may  understand  whether  the  Lord  Christ  doth 
so  withdraw  himself,  as  that  we  do  not,  as  that  we  cannot  be¬ 
hold  his  glory  by  faith  in  a  due  manner,  which  is  the*  thing  in¬ 
quired  after.  For  if  we  grow  weak  in  our  graces,  unspiritual 
in  our  frames,  cold  in  our  affections,  or  negligent  in  the  exer¬ 
cise  of  them  by  holy  meditation,  it  is  evident  that  he  is  at  a 
great  distance  from  us,  so  as  that  we  do  not  behold  his  glory  as 
we  ought.  If  the  weather  grow  cold,  herbs  and  plants  do  wi¬ 
ther,  and  the  frost  begins  to  bind  up  the  earth  ;  all  men  grant 
that  the  sun  is  withdrawn,  and  makes  not  its  wonted  approach 
unto  us.  And  if  it  be  so  with  our  hearts,  that  they  grow  cold, 
frozen,  withering,  lifeless  in  and  unto  spiritual  duties,  it  is  cer¬ 
tain  that  the  Lord  Christ  is  in  some  sense  withdrawn,  and  that 
we  do  not  behold  his  glory.  We  retain  notions  of  truth  con- 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN  52 7 

cerning  his  person,  office,  and  grace ;  bnt  faith  is  not  in  con¬ 
stant  exercise,  as  to  real  views  of  him  and  his  glory.  For  there 
is  nothing  more  certain  in  Christian  experience  than  this  is, 
that  while  we  do  really  by  faith  behold  the  glory  of  Christ,  as 
proposed  in  the  gospel,  the  glory  of  his  person  and  office  as  be¬ 
fore  described,  and  so  abide  in  holy  thoughts  and  meditations 
thereof,  especially  in  our  private  duties  and  retirements,  all 
grace  will  live  and  thrive  in  us  in  some  measure,  especially  love 
unto  his  person,  and  therein  unto  all  that  belongs  unto  him. 
Let  us  but  put  it  to  the  trial,  and  we  shall  infallibly  find  the 
promised  event. 

Do  any  of  ns  find  decays  in  grace  prevailing  in  us,  deadness, 
coldness,  lukewarmness,  a  kind  of  spiritual  stupidity  and  sense¬ 
lessness  coming  upon  us;  do  we  find  an  unreadiness  unto  the 
exercise  of.grace  in  its  proper  season,  and  the  vigorous  actings 
of  it  in  duties  of  communion  with  God?  and  would  we  have 
our  souls  recovered  from  these  dangerous  diseases  ?  let  us  as¬ 
sure  ourselves  there  is  no  better  way  for  our  healing  and  deli¬ 
verance,  yea,  no  other  way  but  this  alone  ;  namely,  the  obtain¬ 
ing  a  fresh  view  of  the  glory  of  Christ  by  faith,  and  a  steady 
abiding  therein.  Constant  contemplation  of  Christ  and  his  glo¬ 
ry,  putting  forth  its  transforming  power  unto  the  revival  of  all 
grace,  is  the  only  relief  in  this  case,  as  shall  further  be  shewed 
afterwards. 

Some  will  say,  that  this  must  be  affected  by  fresh  supplies  and 
renewed  communications  of  the  Holy  Spirit.  Unless  he  fall  as 
dew  and  showers  on  our  dry  and  barren  hearts, unless  he  caus- 
eth  our  graces  to  spring,  thrive,  and  bring  forth  fruit,  unless  he 
revive  and  increase  faith,  love,  and  holiness  in  our  souls,  our 
backslidings  will  not  be  healed,  nor  our  spiritual  state  be  reco¬ 
vered.  Unto  this  end  is  he  prayed  for,  and  promised  in  the 
Scripture,  Cant.  iv.  16.  ‘  Awake,  O  north-wind,  and  come,  thou 
south,  blow  upon  my  garden,  that  the  spices  thereof  may  flow 
out.’  Isa.  xliv.  3,  4.  1  For  I  will  pour  water  upon  him  that  is 
thirsty,  and  floods  upon  the  dry  ground  ;  I  will  pour  my  Spirit 
upon  thy  seed,  and  my  blessing  upon  thine  offspring  ;  and  they 
shall  spring  up  as  among  the  grass,  as  willows  by  the  water¬ 
courses.’  Ezek.  xi.  19.  1  And  I  will  put  a  new  spirit  within 


528  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

you.’  And  chap,  xxxvi.  26.  1  A  new  heart  also  will  I  give  you, 
and  a  new  spirit  will  I  put  within  you,  and  I  will  take  away 
the  stony  heart  out  of  your  flesh,  and  I  will  give  you  an  heart 
of  flesh.’  Hos.  xiv.  5,  6.  ‘I  will  be  as  the  dew  unto  Israel ;  he 
shall  grow  as  the  lily,  and  cast  forth  his  roots  as  Lebanon. 
His  branches  shall  spread,  and  his  beauty  shall  be  as  the  olive- 
tree,  and  his  smell  as  Lebanon  and  so  it  is.  The  immediate 
efficiency  of  the  revival  of  our  souls,  is  from  and  by  the  Holy 
Spirit.  But  the  inquiry  is,  In  what  way,  or  by  what  means  we 
may  obtain  the  supplies  and  communications  of  him  unto  this 
end  ?  This  the  Apostle  declares  in  the  place  insisted  on  ;  ‘  We 
beholding  the  glory  of  Christ  in  a  glass,  are  changed  into  the 
same  image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
Lord.’  It  is  in  the  exercise  of  faith  on  Christ,  in  the  way  before 
described,  that  the  Holy  Spirit  puts  forth  his  renewing,  trans¬ 
forming  power  in  and  upon  our  souls.  This  therefore  is  that 
alone  which  will  revive  Christians  from  their  present  decays 
and  deadness. 

Some  complain  greatly  of  their  state  and  condition  ;  none  so 
dead,  so  dull,  and  stupid  as  they  ;  they  know  not  whether  they 
have  any  spark  of  heavenly  life  left  in  them  ;  some  make  weak 
and  faint  endeavours  for  a  recovery,  which  are  like  the  attempts 
of  a  man  in  a  dream,  wherein  he  seems  to  use  great  endeavours 
without  any  success  ;  some  put  themselves  into  multiplied  du¬ 
ties.  Howbeit,  the  generality  of  professors  seem  to  be  in  a  pin¬ 
ing  thriftless  condition  ;  and  the  reason  of  it  is,  because  they 
will  not  sincerely  and  constantly  make  use  of  the  only  remedy 
and  relief ;  like  a  man  that  will  rather  choose  to  pine  away  in 
his  sickness,  with  some  useless,  transient  refreshments,  than 
apply  himself  unto  a  known  and  approved  remedy,  because,  it 
may  be,  the  use  of  it  is  unsuited  unto  some  of  his  present  occa¬ 
sions.  Now  this  is  not  to  live  in  the  exercise  of  faith  in  Christ 
Jesus  ;  this  himself  assures  us  of,  John  xv.  4,  5.  4  Abide  in  me, 
and  I  in  you.  As  the  branch  cannot  bear  fruit  of  itself,  except 
it  abide  in  the  vine ;  no  more  can  ye,  except  ye  abide  in  me. 

I  am  the  vine,  ye  are  the  branches :  He  that  abideth  in  me, 
and  I  in  him,  the  same  bringeth  forth  much  fruit ;  for  without 
me  ye  can  do  nothing.’ 


faith  in  this  world,  and  by  sight  in  heaven,  529 

There  is  a  twofold  coming  unto  Christ  by  believing.  The 
first  is,  that  we  may  have  life  ;  that  is,  a  spring  and  principle  of 
spiritual  life  communicated  unto  us  from  him,  1  for  he  is  our 
life/  Col.  iii.  3.  and  ‘  because  he  liveth,  we  live  also/  John  xiv, 
19.  ;  yea,  it  is  not  so  much  ‘  we  that  live,  as  he  that  liveth  in 
us/  Gal.  ii.  19,  20.  ;  and  unbelief  is  not  a  coming  unto  him,  that 
we  may  have  life,  John  v.  40.  But,  secondly,  there  is  also  a 
coming  unto  him  by  believers  in  the  actual  exercise  of  faith, 
that  they  may  1  have  this  life  more  abundantly/  John  x.  10. 
that  is,  such  supplies  of  grace  as  may  keep  their  souls  in  a 
healthy,  vigorous  acting  of  all  the  powers  of  spiritual  life. 
And  as  he  reproacheth  some  that  they  would  not  {  come  unto 
him  that  they  might  have  life/  so  he  may  justly  reprove  us  all, 
that  we  do  not  so  come  unto  him  in  the  actual  exercise  of  faith, 
as  that  we  might  have  this  life  more  abundantly. 

Secondly,  When  the  Lord  Christ  is  near  us,  and  we  do  be¬ 
hold  his  glory,  he  will  frequently  communicate  spiritual  refresh¬ 
ment  in  peace,  consolation,  and  joy  unto  our  souls.  We  shall 
not  only  hereby  have  our  graces  excited  with  respect  unto  him 
as  their  object,  but  be  made  sensible  of  his  actings  towards  us, 
in  tiie  communications  of  himself  and  his  love  unto  us.  When 
the  Sun  of  righteousness  ariseth  on  any  soul,  or  makes  any 
near  approach  thereunto,  it  shall  find  healing  under  his  wings  ; 
his  beams  of  grace  shall  convey  by  his  Spirit,  holy  spiritual  re¬ 
freshment  thereunto  ;  for  he  is  present  with  us  by  his  Spirit, 
and  these  are  his  fruits  and  effects  as  he  is  the  Comforter,  suit¬ 
ed  unto  his  office,  as  he  is  promised  unto  us. 

Many  love  to  walk  in  a  very  careless  unwise  profession.  So 
long  as  they  can  holdout  in  the  performance  of  outward  duties, 
they  are  very  regardless  of  the  greatest  evangelical  privileges  ; 
of  those  things  which  are  the  marrow  of  divine  promises,  all 
real  endeavours  of  a  vital  communion  with  Christ ;  such  are 
spiritual  peace,  refreshing  consolations,  ineffable  joys,  and  the 
blessed  composure  of  assurance.  Without  some  taste  and  ex¬ 
perience  of  these  things,  profession  is  heartless,  lifeless,  useless; 
and  religion  itself  a  dead  carcase,  without  an  animating  soul. 
The  peace  which  some  enjoy  is  a  mere  stupidity.  They  judge 
not  these  things  to  be  real,  which  are  the  substance  of  Christ’s 

67 


530  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 


present  reward  ;  and  a  renunciation  whereof  would  deprive  the 
church  of  its  principal  supportments  and  encouragements  in  all 
its  sufferings.  It  is  a  great  evidence  of  the  power  of  unbelief, 
when  we  can  satisfy  ourselves  without  an  experience  in  our 
own  hearts  of  the  great  things  in  this  kind  of  joy,  peace,  con¬ 
solation,  assurance,  that  are  promised  in  the  gospel.  For  how 
can  it  be  supposed  that  we  do  indeed  believe  the  promises  of 
things  future  ;  namely,  of  heaven,  immortality,  and  glory,  the 
faith  whereof  is  the  foundation  of  all  religion,  when  we  do  not 
believe  the  promises  of  the  present  reward  in  these  spiritual 
privileges !  And  how  shall  we  be  thought  to  believe  them, 
when  we  do  not  endeavour  after  an  experience  of  the  things 
themselves  in  our  own  souls,  but  are  even  contented  without 
them?  But  herein  men  deceive  themselves.  They  would 
very  desirously  have  evangelical  joy,  peace,  and  assurance,  to 
countenance  them  in  their  evil  frames,  and  careless  walking. 
And  some  have  attempted  to  reconcile  these  things  unto 
the  ruin  of  their  souls.  But  it  will  not  be.  Without  the  dili¬ 
gent  exercise  of  the  grace  of  obedience,  we  shall  never  enjoy 
the  grace  of  consolation.  But  we  must  speak  somewhat  of  these 
things  afterwards. 

It  is  peculiarly,  in  the  view  of  the  glory  of  Christ,  in  his  ap¬ 
proaches  unto  us,  and  abiding  with  us,  that  we  are  made  partak¬ 
ers  of  evangelical  peace,  consolation,  joy,  and  assurance.  These 
are  a  part  of  the  royal  train  of  his  graces,  of  the  reward  where¬ 
with  he  is  accompanied ;  1  His  reward  is  with  him.’  Wher¬ 
ever  he  is  graciously  present  with  any,  these  things  are  never 
wanting  in  a  due  measure  and  degree,  unless  it  be  by  their  own 
fault,  or  for  their  trial.  In  these  things  doth  he  give  the 
church  of  his  loves,  Cant.  vii.  12.  1  There  will  I  give  thee  my 
loves.’  For,  ‘if  any  man,  (saith  he)  loveth  me,  I  will  love 
him,  and  manifest  myself  unto  him,’  John  xiv.  21. ;  ‘  yea,  I 
and  the  Father  will  come  unto  him,  and  make  our  abode  with 
him,’  ver.  23. ;  and  that  so  as  to  ‘  sup  with  him,’  Rev.  iii.  20. ; 
which,  on  his  part,  can  be  only  by  the  communication  of  those 
spiritual  refreshments.  The  only  inquiry  is,  By  what  way  and 
means  we  do  receive  them  ?  INow,  I  say,  this  is  in  and  by  our 
1  beholding  of  the  glory  of  Christ  by  faith,’  1  Pet.  i.  9,  10. 


FAITH  IK  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  531 

Let  that  glory  be  rightly  stated,  as  before  laid  down  ;  the  glory 
of  his  person,  his  office,  his  condescension,  exaltation,  love,  and 
grace.  Let  faith  be  fixed  in  a  view  and  contemplation  of  it, 
mix  itself  with  it  as  represented  in  the  glass  of  the  gospel, 
meditate  upon  it,  embrace  it,  and  virtue  will  proceed  from 
Christ,  communicating  spiritual,  supernatural  refreshment  and 
joy  unto  our  souls.  Yea,  in  ordinary  cases,  it  is  impossible  that 
believers  should  have  a  real  prospect  of  this  glory  at  any  time, 
but  that  it  will  in  some  measure  affect  their  hearts  with  a  sense 
of  his  love,  which  is  the  spring  of  all  consolation  in  them.  In 
the  exercise  of  faith  on  the  discoveries  of  the  glory  of  Christ 
made  unto  us  in  the  gospel,  no  man  shall  ever  totally  want 
such  intimations  of  his  love,  yea  such  effusions  of  it  in  his  heart, 
as  shall  be  a  living  spring  of  those  spiritual  refreshments,  John 
iv.  14.  ‘  But  the  water  that  I  shall  give  him,  shall  be  in  him  a 
well  of  water  springing  up  into  everlasting  life.’  Rom.  v.  5. 
1  The  love  of  God  is  shed  abroad  in  our  hearts,  by  the  Holy 
Ghost  which  is  given  unto  us.’  When  therefore  we  lose  these 
things  as  unto  a  sense  of  them  in  our  souls,  it  is  evident  that 
the  Lord  Christ  is  withdrawn,  and  that  we  do  not  behold  his 
glory. 

But  I  cannot  here  avoid  another  short  digression.  There 
are  those  by  whom  all  these  things  are  derided,  as  distempered 
fancies  and  imaginations  ;  yea,  such  things  have  been  spoken 
and  written  of  them  ;  as  contain  a  virtual  renunciation  of  the 
gospel,  the  powers  of  the  world  to  come,  and  the  whole  work 
of  the  Holy  Ghost  as  the  Comforter  of  the  church.  And  hereby 
all  real  intercourse  between  the  person  of  Christ  and  the  souls 
of  them  that  do  believe,  is  utterly  overthrown  ;  reducing  all  re¬ 
ligion  to  an  outward  shew  and  pageantry,  fitter  for  a  stage  than 
that  temple  of  God  which  is  in  the  minds  of  men.  According 
unto  the  sentiments  of  these  profane  scoffers,  there  is  no  such 
thing  as  the  shedding  abroad  of  the  love  of  God  in  our  hearts 
by  the  Holy  Ghost ;  nor  as  the  witnessing  of  the  Spirit  of  God 
with  our  spirits,  that  we  are  the  children  of  God  ;  from  which 
these  spiritual  joys  and  refreshments  are  inseparable,  as  their 
necessary  effects  ;  no  such  thing  as  the  lifting  up  of  the  light  of 
God’s  countenance  upon  us,  which  will  put  gladness  into  our 


532  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

hearts  ;  that  gladness  which  cornprizeth  all  the  things  mention¬ 
ed  ;  no  such  thing,  as  rejoicing  upon  believing,  with  joy  un¬ 
speakable,  and  full  of  glory  ;  no  such  thing  as  Christ’s  shewing 
and  manifesting  himself  unto  us,  supping  with  us,  and  giving 
us  of  his  loves  ;  that  the  divine  promises  of  a  feast  of  fat  things, 
and  wines  well  refined  in  gospel-mercies,  are  empty  and  insig¬ 
nificant  words  ;  that  all  those  ravishing  joys  and  exultations  of 
spirit  that  multitudes  of  faithful  martyrs  of  old,  and  in  latter 
ages,  have  enjoyed  by  a  view  of  the  glory  of  God  in  Christ,  and 
a  sense  of  his  love,  vvhereunto  they  gave  testimony  unto  their 
last  moments,  in  the  midst  of  their  torments,  were  but  fancies 
and  imaginations.  But  it  is  tlie  height  of  impudence  in  these 
profane  scoffers,  that  they  proclaim  their  own  ignorance  of  those 
things  which  are  the  real  powers  of  our  religion. 

Others  there  are,  who  will  not  deny  the  truth  of  these  things  ; 
they  dare  not  rise  up  in  contradiction  unto  those  express  testi¬ 
monies  of  the  Scripture,  wherewith  they  are  confirmed  :  and 
they  do  suppose  that  some  are  partakers  of  them,  at  least  they 
were  so  formerly  ;  but  as  for  their  parts,  they  have  no  experi¬ 
ence  of  them,  nor  do  judge  it  their  duty  to  endeavour  after  it ; 
they  can  make  a  shift  to  live  on  hopes  of  heaven  and  future 
glory  ;  as  unto  what  is  present,  they  desire  no  more,  but  to  be 
found  in  the  performance  of  some  duties  in  answer  unto  their 
convictions,  which  gives  them  that  sorry  peace  which  they  do 
enjoy.  So  do  many  countenance  themselves  in  their  spiritual 
sloth  and  unbelief,  keeping  themselves  at  liberty  to  seek  for  re¬ 
freshment  and  satisfaction  in  other  things,  whilst  those  of  the 
gospel  are  despised.  And  these  things  are  inconsistent.  While 
men  look  for  their  chief  refreshment  and  satisfaction  in  tempo¬ 
ral  things,  it  is  impossible  they  should  seek  after  those  that  are 
spiritual  in  a  due  manner.  And  it  must  be  confessed,  that  when 
we  have  a  due  regard  unto  spiritual,  evangelical  consolations 
and  joys,  it  will  abate  and  take  off  our  affections  unto,  and  sa¬ 
tisfaction  in  present  enjoyments,  Phil.  iii.  8,  9.  ‘  Yea,  doubtless, 
and  I  count  all  things  but  loss,  for  the  excellency  of  the  know¬ 
ledge  of  Christ  Jesus  my  Lord  ;  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do  count  them  but  dung  that  I  may  win 
Christ,  and  be  found  in  him,  not  having  mine  own  righteous- 


FAIT II  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  533 

ness,  which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith.’ 

But  there  is  no  more  sacred  truth  than  this,  That  where 
Christ  is  present  with  believers,  where  he  is  not  withdrawn  for 
a  season  from  them,  where  they  live  in  the  view  of  his  glory  by 
faith,  as  it  is  proposed  unto  them  in  the  gospel,  he  will  give  un¬ 
to  them  at  his  own  seasons  such  intimations  of  his  love,  such 
supplies  of  his  Spirit,  such  holy  joys  and  rejoicings,  such  repose 
of  soul  in  assurance,  as  shall  refresh  their  souls,  fill  them  with 
joy,  satisfy  them  with  spiritual  delight,  and  quicken  them  unto 
all  acts  of  holy  communion  with  himself. 

Let  no  such  dishonour  be  reflected  on  the  gospel,  that  where¬ 
as  the  faith  of  it,  and  obedience  unto  it,  are  usually  accompanied 
with  outward  troubles,  afflictions,  persecution,  and  reproaches, 
as  we  are  foretold  they  should  be  ;  that  it  doth  not  by  its  inward 
consolations  and  divine  refreshments,  outbalance  all  those  evils 
which  we  may  undergo  upon  the  account  of  it.  So  to  suppose, 
is  expressly  contrary  to  the  promise  of  Christ  himself,  who  hath 
assured  that  even,  even  now  in  this  life,  in  this  world,  distinct 
from  eternal  life  in  the  world  to  come,  we  shall  receive  an  hun¬ 
dred  fold  recompense,  for  all  that  we  can  lose  or  suffer  for  his 
sake,  Matth.  xix.  29. ;  as  also  unto  the  experience  of  them,  who 
in  all  ages  have  ‘  taken  joyfully  the  spoiling  of  their  goods,  as 
knowing  in  themselves,  (by  the  experience  which  they  have  of 
its  first-fruits)  that  they  have  in  heaven  a  better  and  more  abid¬ 
ing  substance,’  Heb.  x.  34.  If  we  come  short  in  a  participation 
of  these  things,  if  we  are  strangers  unto  them,  the  blame  is  to 
be  laid  on  ourselves  alone,  as  it  shall  be  immediately  declared. 

Now  the  design  of  the  Lord  Christ  in  thus  withdrawing  him¬ 
self  from  us,  and  hiding  his  glory  from  our  view,  being  the  ex¬ 
ercise  of  our  graces,  and  to  stir  us  up  unto  diligence  in  our  in¬ 
quiries  after  him,  here  lieth  our  guidance  and  direction  in  this 
case.  Do  we  find  ourselves  lifeless  in  the  spiritual  duties  of  re¬ 
ligion  ?  are  we  strangers  unto  the  heavenly  visits  of  consolation 
and  joys,  those  visitations  of  God  whereby  he  preserves  our 
soul?  do  we  seldom  enjoy  a  sense  of  the  ‘shedding  abroad  of 
his  love  in  our  hearts  by  the  Holy  Ghost  V  We  have  no  way 
of  recovery  but  this  alone.  To  this  strong  tower  must  we  turn 


534  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

ourselves  as  prisoners  of  hope  ;  unto  Christ  must  we  look  that 
we  may  be  saved.  It  is  a  steady  view  or  contemplation  of  his 
glory  by  faith  alone,  that  will  bring  in  all  these  things  in  a  live¬ 
ly  experience  in  our  hearts  and  souls. 

Again,  in  the  second  place,  It  is  from  ourselves  principally,  if 
we  lose  the  views  of  the  glory  of  Christ,  and  the  exercise  of  faith 
be  obstructed  therein.  All  our  spiritual  disadvantages  do  arise 
from  ourselves.  It  is  the  remainder  of  lusts  and  corruptions  in 
us,  either  indulged  by  sloth  and  negligence,  or  excited  and  in¬ 
flamed  by  Satan’s  temptations,  that  do  obstruct  us  in  this  duty. 
Whilst  they  are  in  any  disorder  or  disturbance,  it  is  in  vain  for 
us  to  expect  any  clear  view  of  this  glory. 

1  That  view  of  the  glory  of  Christ,  whereof  we  treat,  consists 
in  two  things  ;  namely,  its  especial  nature,  and  its  necessary  ad¬ 
junct  or  effects.  The  first  is  a  spiritual  perception  or  under¬ 
standing  of  it  as  revealed  in  the  Scriptures.  For  the  revelation 
of  the  glory  of  his  person,  office,  and  grace,  is  the  principal  sub¬ 
ject  of  them,  and  the  principal  object  of  our  faith.  And  the  other 
consists  in  multiplied  thoughts  about  him,  with  actings  of  faith 
in  love,  trust,  delight,  and  longing  after  the  full  enjoyment  of 
him,  1  Pet.  i.  8.  ‘  Whom  having  not  seen,  ye  love  ;  in  whom 
though  now  ye  see  him  not,  yet  believing,  ye  rejoice  with  joy 
unspeakable,  and  full  of  glory.’  If  we  satisfy  ourselves  in  mere 
notions  and  speculations  about  the  glory  of  Christ  as  doctrinal- 
ly  revealed  unto  us,  we  shall  find  no  transforming  power  or  ef¬ 
ficacy  communicated  unto  us  thereby.  But  when,  under  the 
conduct  of  that  spiritual  light,  our  affections  do  cleave  unto  him 
with  full  purpose  of  heart,  our  minds  are  filled  with  thoughts  of 
him,  and  delight  in  him,  and  faith  is  kept  up  unto  its  constant 
exercise  in  trust  and  affiance  on  him,  virtue  will  proceed  from 
him  to  purify  our  hearts,  increase  our  holiness,  strengthen  our 
graces,  and  to  fill  us  sometimes  ‘  with  joy  unspeakable,  and  full 
of  glory.’  This  is  the  just  temperature  of  a  state  of  spiritual 
health  ;  namely,  when  our  light  of  the  knowledge  of  the  glory 
of  God  in  Christ,  doth  answer  the  means  of  it  which  we  enjoy  ; 
and  when  our  affections  unto  Christ  do  hold  proportion  unto 
that  light ;  and  this  according  unto  the  various  degrees  of  it ;  for 
some  have  more,  and  some  have  less.  Where  light  leaves  the 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  535 

affections  behind,  it  ends  in  formality  or  Atheism  ;  and  where 
affections  outrun  light,  they  sink  in  the  bog  of  superstition,  dot¬ 
ing  on  images  and  pictures,  or  the  like.  But  where  things  go 
not  into  these  excesses,  it  is  better  that  our  affections  exceed  our 
light  on  the  defect  of  our  understandings,  than  that  our  light 
exceed  our  affections  from  the  corruption  of  our  wills.  In  both 
these  is  the  exercise  of  faith  frequently  interrupted  and  obstruct¬ 
ed  by  the  remainder  of  corruption  in  us,  especially  if  not  kept 
constantly  under  the  discipline  of  mortification,  but  some  way 
indulged  unto.  For, 

1st,  The  steam  of  their  disorder  will  cloud  and  darken  the 
understanding,  that  it  shall  not  be  able  clearly  to  discern  any 
spiritual  object,  least  of  all  the  greatest  of  them.  There  is  no¬ 
thing  more  acknowledged,  even  in  things  natural  and  moral, 
than  that  the  disorder  of  the  passions  and  affections  will  blind, 
darken,  and  deceive  the  mind  in  its  operations.  And  it  is  much 
more  so  in  things  spiritual,  wherein  that  disorder  is  an  immedi¬ 
ate  rebellion  against  its  proper  conducting  light ;  that  is,  against 
the  light  and  rule  of  grace. 

There  are  three  sorts  of  them  unto  whom  the  gospel  is  preach¬ 
ed,  in  whom  there  are  various  obstructions  of  this  view. 

1.  There  is  in  obstinate  unbelievers  a  darkness  that  is  an  ef¬ 
fect  of  the  power  of  Satan  on  their  minds,  in  blinding  of  them, 
which  makes  it  impossible  for  them  to  behold  any  thing  of  the 
glory  of  Christ.  So  the  Apostle  declares  it,  1  If  our  gospel  be 
hid,  it  is  hid  unto  them  that  are  lost ;  in  whom  the  god  of  this 
world  hath  blinded  the  minds  of  them  that  believe  not,  lest  the 
light  of  the  glorious  gospel  of  Christ,  who  is  the  image  of  God, 
should  shine  unto  them,’  2  Cor.  iv.  3,  4.  Of  these  we  do  not 
speak. 

2.  There  is  in  all  men,  a  corrupt,  natural  darkness  ;  or  such 
a  depravation  of  their  minds  by  nature,  as  that  they  cannot  dis¬ 
cern  this  glory  of  Christ  in  a  due  manner.  Hence  ‘  the  light 
shineth  in  darkness,  and  the  darkness  comprehendeth  it  not,’ 
John  i.  5.  For  1  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness  unto  him  ;  neither  can  he 
know  them,  because  they  are  spiritually  discerned,’  1  Cor.  ii.  14. 
Hence  it  is,  that  although  Christ  be  preached  among  us  con  tin- 


536  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

ually,  yet  there  are  very  few  who  discern  any  glory  or  beauty 
in  him,  for  which  he  should  be  desired,  as  the  prophet  com¬ 
plains,  Isa.  liii.  1,  2.  But  I  speak  not  of  this  natural  darkness 
in  general.  But  even  these  persons  have  their  minds  filled 
with  prejudices  against  the  gospel,  and  darkened  as  unto  the 
glory  of  Christ,  according  as  corrupt  lusts  and  affections  are 
prevalent  in  them,  John  xii.  42,  43.  ‘  Nevertheless,  among  the 
chief  rulers  also,  many  believed  on  him  ;  but  because  of  the 
Pharisees  they  did  not  confess  him,  lest  they  should  be  put  out 
of  the  synagogue  :  for  they  loved  the  praise  of  men  more  than 
the  praise  of  God.’  Hence  is  the  difference  that  is  among  the 
common  hearers  of  the  word.  For  although  no  man  can  do 
any  thing  of  himself  for  the  receiving  of  Christ,  and  the  behold¬ 
ing  of  his  glory,  without  the  especial  aid  of  the  grace  of  God, 
Matth.  xi.  25.  John  vi.  44,  45. ;  yet  some  may  make  more  oppo¬ 
sition  unto  believing,  and  lay  more  hindrances  in  their  own 
way,  than  others,  which  is  done  by  their  lusts  and  corruptions. 

3.  There  are  those  in  whom  both  these  evils  are  cured  by 
faith,  wherein  the  eyes  of  our  understandings  are  enlightened 
to  perceive  and  discern  spiritual  things,  Eph.  16 — 18.  But 
this  cure  is  wrought  in  this  life  but  in  part,  1  Cor.  xiii.  12. 

'  For  now  we  see  through  a  glass,  darkly ;  but  then  face  to  face  : 
now  I  know  in  part ;  but  then  shall  I  know  even  as  also  I  am 
known.’  And  in  this  cure  by  a  supply  of  a  principle  of  saving 
light  unto  our  minds,  there  are  many  degrees.  For  some  have 
a  clearer  light  than  others,  and  thereby  a  more  clear  discerning 
of  the  mystery  of  the  wisdom  of  God,  and  of  the  glory  of  Christ 
therein.  But  whatever  be  our  attainments  herein,  that  which 
obstructs  this  light,  that  hinders  it  from  shining  in  a  due  man¬ 
ner,  that  obstructs  and  hinders  faith  in  its  view  of  the  glory  of 
Christ.  And  this  is  done  by  the  remainders  of  corrupt  nature 
in  us,  when  they  act  in  any  prevalent  degree  ;  for  they  darken 
the  mind,  and  weaken  it  in  its  spiritual  operations :  that  is, 
where  any  corrupt  and  inordinate  affections,  as  love  of  the 
world,  cares  about  it,  inclinations  unto  sensuality,  or  the  like 
spiritual  disorders  do  prevail,  faith  is  weakened  in  its  spiritual 
acts,  especially  in  discerning  and  beholding  the  glory  of  Christ ; 
for  the  mind  is  rendered  unsteady  in  its  inquiries  after  it,  being 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  537 

continually  distracted  and  diverted  with  vain  thoughts  and  ima¬ 
ginations. 

Persons  under  the  power  of  such  distempers,  may  have  the 
same  doctrinal  knowledge  of  the  person  of  Christ,  his  office  and 
his  grace,  with  other  men,  and  the  same  evidence  of  its  truth 
fixed  on  their  minds  ;  but  when  thev  endeavour  a  real  intuition 
into  the  things  themselves,  all  things  are  dark  and  confused 
unto  them  from  the  uncertainty  and  instability  of  their  own 
minds. 

This  is  the  sum  of  what  I  do  design.  We  have  by  faith  a 
view  of  the  glory  of  Christ.  This  view  is  weak  and  unsteady 
from  the  nature  of  faith  itself,  and  the  way  of  its  proposal  unto 
us  as  in  a  glass,  in  comparison  of  what  by  sight  we  shall  at¬ 
tain  unto.  But  moreover,  where  corrupt  lusts  or  inordinate  af¬ 
fections  are  indulged  unto,  where  they  are  not  continually  mor¬ 
tified,  where  any  one  sin  hath  a  perplexing  prevalency  in  the 
mind,  faith  will  be  so  far  weakened  thereby,  as  that  it  can  nei¬ 
ther  see  nor  meditate  upon  this  glory  of  Christ  in  a  due  man¬ 
ner.  This  the  reason  why  the  most  are  so  weak  and  unstable 
in  the  performance  of  this  duty,  yea,  are  almost  utterly  unac¬ 
quainted  with  it.  The  light  of  faith  in  the  minds  of  men  be¬ 
ing  impaired,  clouded,  darkened  by  the  prevalency  of  unmorti¬ 
fied  lusts,  it  cannot  make  such  discoveries  of  this  glory,  as  other¬ 
wise  it  would  do.  And  this  makes  the  preaching  of  Christ 
unto  many  so  unprofitable  as  it  is. 

2dly,  In  the  view  of  the  glory  of  Christ  which  we  have  by 
faith,  it  will  fill  the  mind  with  thoughts  and  meditations  about 
him,  whereon  the  affections  will  cleave  unto  him  with  delight. 
This,  as  was  said,  is  inseparable  from  a  spiritual  view  of  his 
glory  in  its  due  exercise.  Every  one  that  hath  it,  must  and 
will  have  many  thoughts  concerning,  and  great  affections  to 
him.  See  the  description  of  these  things,  Phil.  iii.  8,  10.  1  Yea, 
doubtless,  and  I  count  all  things  but  loss,  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  my  Lord  ;  for  whom  I  have  suf¬ 
fered  the  loss  of  all  things,  and  do  count  them  but  dung  that  I 
may  win  Christ :  That  I  may  know  him,  and  the  power  of  his 
resurrection,  and  the  fellowship  of  his  sufferings,  being  made 
conformable  unto  his  death.’  It  is  not  possible,  I  say,  that  we 

68 


538  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

should  behold  the  glory  of  his  person,  office,  and  grace,  with  a 
due  conviction  of  our  concernment  and  interest  therein,  but  that 
our  minds  will  be  greatly  affected  with  it,  and  be  filled  with 
contemplations  about  it.  Where  it  is  not  so  with  any,  it  is  to 
be  feared  that  they  have  not  heard  his  voice  at  any  time,  nor 
seen  his  shape,  whatever  they  profess.  A  spiritual  sight  of 
Christ  will  assuredly  produce  love  unto  him  ;  and  if  any  man 
love  him  not,  he  never  saw  him,  he  knows  him  not  at  all.  And 
that  is  no  love,  which  doth  not  beget  in  us  many  thoughts  of 
the  object  beloved.  He  therefore  who  is  partaker  of  this  grace, 
will  think  much  of  what  Christ  is  in  himself,  of  what  he  hath 
done  for  us,  of  his  love  and  condescension,  of  the  manifestation 
of  all  the  glorious  excellencies  of  the  divine  nature  in  him,  ex¬ 
erted  in  a  way  of  infinite  wisdom  and  goodness  for  the  salva¬ 
tion  of  the  church.  Thoughts  and  meditations  of  these  things 
will  abound  in  us,  if  we  are  not  wanting  unto  the  due  exercise 
of  faith;  and  intense  inflamed  affections  unto  him,  will  ensue 
thereon,  at  least  they  will  be  active  unto  our  own  refreshing 
experience.  And  where  these  things  are  not  in  reality,  (though 
in  some  they  may  be  only  in  a  mean  and  low  degree),  men  do 
but  deceive  their  own  souls  in  hopes  of  any  benefit  by  Christ 
or  the  gospel. 

This  therefore  is  the  present  case.  Where  there  are  prevail¬ 
ing  sinful  distempers  or  inordinate  affections  in  the  mind,  such 
as  those  before  mentioned,  as  self-love,  love  of  the  world,  cares 
and  fears  about  it,  with  an  excessive  valuation  of  relations  and 
enjoyments  ;  they  will  so  far  cumber  and  perplex  it  with  a  mul¬ 
titude  of  thoughts  about  their  own  objects,  as  shall  leave  no 
place  for  sedate  meditations  on  Christ  and  his  glory.  And 
where  the  thoughts  are  engaged,  the  affections  which  partly  ex¬ 
cite  them,  and  partly  are  led  by  them,  will  be  fixed  also,  Col. 
iii.  1,  2.  c  If  ye  then  be  risen  with  Christ,  seek  those  things 
which  are  above,  where  Christ  sitteth  on  the  right  hand  of  God. 
Set  your  affection  on  things  above,  not  on  things  on  the  earth.5 

This  is  that  which,  in  the  most,  greatly  promoteth  that  im¬ 
perfection  which  is  in  our  view  of  the  glory  of  Christ  by  faith 
in  this  life.  According  to  the  proportion  and  degree  of  the 
prevalency  of  affections,  corrupt,  earthly,  selfish  or  sensual,  fill- 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  539 

ing  the  heads  and  hearts  of  men  with  a  multitude  of  thoughts 
about  what  they  are  fixed  on,  of  inclined  unto ;  so  is  faith  ob¬ 
structed  and  weakened  in  this  work  and  duty. 

Wherefore,  whereas  there  is  a  remainder  of  these  lusts,  as  to 
the  seeds  of  them  in  us  all,  though  more  mortified  in  some 
than  in  others  ;  yet  having  the  same  effects  in  the  minds  of  all, 
according  to  the  degree  of  their  remainder;  thence  it  is,  as 
from  an  efficacious  cause  of  it,  that  our  view  of  the  glory  of 
Christ  by  faith,  is  in  many  so  weak,  imperfect,  and  unsteady. 

3dly,  We  have  interruption  given  unto  the  work  of  faith 
herein,  by  the  temptations  of  Satan.  His  original  great  design, 
wherever  the  gospel  is  preached,  is  to  £  blind  the  eyes  of  men, 
that  the  light  of  the  glorious  gospel  of  Christ,  who  is  the  image 
of  God,  should  not  shine  unto  them,  or  irradiate  their  minds,’ 
2  Cor.  iv.  4.  And  herein  he  prevails  unto  astonishment.  Let 
the  light  of  the  gospel  in  the  preaching  of  the  word  be  never  so 
glorious  ;  yet  by  various  means  and  artifices,  he  blinds  the 
minds  of  the  most,  that  they  shall  not  behold  any  thing  of  the 
glory  of  Christ  therein.  By  this  means  he  continues  his  rule 
in  the  children  of  disobedience.  With  respect  unto  the  elect, 
God  overpowers  him  herein.  He  ‘  shines  into  their  hearts,  to 
give  them  the  knowledge  of  his  glory,  in  the  face  of  Jesus 
Christ,’  ver.  6.  Yet  will  not  Satan  so  give  over.  He  will  en¬ 
deavour  by  all  ways  and  means  to  trouble,  discompose,  and 
darken  the  mind  even  of  them  that  believe,  so  as  that  they  shall 
not  be  able  to  retain  clear  and  distinct  views  of  this  glory.  And 
this  he  doth  two  ways. 

1.  With  some  he  employs  all  his  engines,  useth  all  his  me¬ 
thods  of  serpentine  subtility,  and  casts  in  his  fiery  darts,  so  to 
disquiet,  discompose,  and  deject  them,  as  that  they  can  retain  no 
comfortable  views  of  Christ  or  his  glory.  Hence  arise  fears, 
doubts,  disputes,  uncertainties,  with  various  disconsolations. 
Hereon  they  cannot  apprehend  the  love  of  Christ,  noi  be  sensi¬ 
ble  of  any  interest  they  have  therein,  or  any  refreshing  persua¬ 
sions  that  they  are  accepted  with  him.  If  such  things  some¬ 
times  shine  and  beam  into  their  minds,  yet  they  quickly  vanish 
and  disappear.  Fears  that  they  are  rejected  and  cast  off  by 
him,  that  he  will  not  receive  them  here  nor  hereafter,  do  come 


540  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

in  their  place  ;  hence  they  are  filled  with  anxieties  and  despon¬ 
dencies,  under  which  it  is  impossible  they  should  have  any  clear 
view  of  his  glory. 

I  know  that  ignorance,  Atheism,  and  obstinate  security  in 
sensual  sins,  do  combine  to  despise  all  these  things.  But  it  is 
no  new  thing  in  the  world,  that  men  outwardly  professing 
Christian  religion,  when  they  find  gain  in  that  godliness,  should 
speak  evil  of  the  things  which  they  know  not,  and  corrupt 
themselves  in  what  they  know  naturally,  as  brute  beasts. 

2.  With  others  he  deals  after  another  manner.  By  various 
means  he  seduceth  them  into  a  careless  security,  wherein  they 
promise  peace  unto  themselves,  without  any  diligent  search 
into  these  things.  Hereon  they  live,  in  a  general  presumption 
that  they  shall  be  saved  by  Christ,  although  they  know  not  how. 
This  makes  the  Apostle  so  earnest  in  pressing  the  duty  of  self- 
examination  on  all  'Christians,  2  Cor.  xiii.  5.  1  Examine  your¬ 
selves,  whether  ye  be  in  the  faith ;  prove  your  own  selves  ; 
know  ye  not  your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates  V  The  rule  of  self-judging  prescribed 
by  him,  is,  whether  Christ  be  in  us  or  no  ;  and  in  us  he  cannot 
be,  unless  he  be  received  by  that  faith  wherewith  we  behold  his 
glory.  For  by  faith  we  receive  him,  and  by  faith  he  dwelleth 
in  our  hearts,  John  i.  12.  1  But  as  many  askeceived  him,  to  them 
gave  he  power  to  become  the  sons  of  God,  even  to  them  that 
believe  on  his  name.’  Eph.  iii.  17.  1  That  Christ  may  dwell  in 
your  hearts  by  faith,’  &c. 

This  is  the  principal  way  of  his  prevailing  in  the  world. 
Multitudes  by  this  seduction  live  in  great  security  under  the 
utmost  neglect  of  these  things.  Security  is  granted  to  be  an 
evil  destructive  of  the  souls  of  men  ;  but  then  It  is  supposed  to 
consist  only  in  impenitency  for  great  and  open  sins ;  but  to  be 
neglective  of  endeavouring  an  experience  of  the  power  and 
grace  of  the  gospel  in  our  own  souls,  under  a  profession  of  re¬ 
ligion,  is  no  less  destructive  and  pernicious,  than  impenitency  in 
any  course  of  sin. 

These  and  the  like  obstructions  unto  faith  in  its  operations, 
being  added  unto  its  own  imperfections,  are  another  cause 
whence  our  view  of  the  glory  of  Christ  in  this  world  is  weak 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  541 

and  unsteady  ;  so  that  for  the  most  part  it  doth  but  transiently 
affect  our  minds,  and  not  so  fully  transform  them  into  his  like¬ 
ness,  as  otherwise  it  would. 

It  is  now  time  to  consider  that  sight  which  we  shall  have  of 
the  glory  of  Christ  in  heaven,  in  comparison  of  that  which  we 
have  here  below.  Now  this  is  equal,  stable,  always  the  same, 
without  interruption  or  diversion.  And  this  is  evident,  both  in 
the  causes  or  means  of  it,  as  also  in  our  perfect  deliverance  from 
every  thing  that  might  be  an  hindrance  in  it,  or  an  obstruction 
unto  it. 

1.  We  may  consider  the  state  of  our  minds  in  glory.  The  fa¬ 
culties  of  our  souls  shall  then  be  made  perfect,  Heb.  xii.  23. 
i  The  spirits  of  just  men  made  perfect.’  (1.)  Freed  from  all  the 
clogs  of  the  flesh,  and  all  its  influence  upon  them,  and  restraint 
of  their  powers  in  their  operations.  (2.)  Perfectly  purified  from 
all  principles  of  instability  and  variety  ;  of  all  inclinations  unto 
things  sensual  and  carnal,  and  all  contrivances  of  self-preserva¬ 
tion  or  advancement,  being  wholly  transformed  into  the  image 
of  God,  in  spirituality  arid  holiness.  And  to  take  in  the  state  of 
our  bodies  after  the  resurrection  ;  even  they  also  in  their  pow¬ 
ers  and  senses,  shall  be  made  entirely  subservient  unto  the  most 
spiritual  actings  of  our  minds  in  their  highest  elevation  by  the 
light  of  glory.  Hereby  shall  we  be  enabled  and  fitted  eternally 
to  abide  in  the  contemplation  of  the  glory  of  Christ,  with  joy 
and  satisfaction.  The  understanding  shall  be  always  perfected 
with  the  vision  of  God,  and  the  affections  cleave  inseparably  to 
him,  which  is  blessedness. 

The  very  essential  faculties  of  our  souls  in  that  way  and  man¬ 
ner  of  working,  which  by  their  union  with  our  bodies  they  are 
confined  unto,  are  not  able  to  comprehend  and  abide  constantly 
in  the  contemplation  of  this  glory.  So  that,  though  our  sight 
of  it  here  be  dim  and  imperfect,  and  the  proposal  of  it  obscure  ; 
yet  from  the  weakness  of  our  minds,  we  are  forced  some-times 
to  turn  aside  from  what  we  do  discern,  as  we  do  our  bodily  eyes 
from  the  beams  of  the  sun,  when  it  shines  in  its  brightness.  But 
in  this  perfect  state  they  are  able  to  behold  and  delight  in  this 
glory  constantly,  with  eternal  satisfaction. 

{  But  as  for  me,’  (saith  David),  ‘ I  will  behold  thy  face  in 


542  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

righteousness  :  I  shall  be  satisfied,  when  I  awake,  with  thy  like¬ 
ness,’ Psal.  xvii.  15.  It  is  Christ  alone,  who  is  the  likeness  and 
image  of  God.  When  we  awake  in  the  other  world,  with  our 
minds  purified  and.  rectified,  the  beholding  of  him  shall  be  al¬ 
ways  satisfying  unto  us.  There  will  be  then  no  satiety,  no 
weariness,  no  indispositions ;  but  the  mind  being  made  perfect 
in  all  its  faculties,  powers,  and  operations,  with  respect  unto  its 
utmost  end,  which  is  the  enjoyment  of  God,  is  satisfied  in  the 
beholding  of  him  for  evermore.  And  where  there  is  perfect 
satisfaction  without  satiety,  there  is  blessedness  for  ever.  So 
the  Holy  Spirit  affirms  of  the  four  living  creatures  in  the  Reve¬ 
lation  :  4  They  rest  not  day  nor  night,  saying,  Holy,  holy,  holy 
Lord  God  Almighty,’  chap.  iv.  8.  They  are  continually  exer¬ 
cised  in  the  admiration  and  praises  of  God  in  Christ,  without 
weariness  or  interruption.  Herein  shall  we  be  made  like  unto 
angels. 

2.  As  our  minds  in  their  essential  powers  and  faculties  shall 
be  enabled  to  comprehend  and  acquiesce  in  this  glory  of  Christ, 
so  the  means  or  instrument  of  the  beholding  of  it,  is  much  more 
excellent  than  faith,  and  in  its  kind  absolutely  perfect,  as  hath  in 
part  been  before  declared.  This  is  vision,  or  sight.  Here  we 
walk  by  faith,  there  by  sight.  And  this  sight  is  not  an  exter¬ 
nal  aid,  like  a  glass  helping  the  weakness  of  the  visive  faculty 
to  see  things  afar  off;  but  it  is  an  internal  power,  or  an  act  of 
the  internal  power  of  our  minds,  wherewith  they  are  endued  in 
a  glorified  state.  Hereby  we  shall  be  able  to  see  him  face  to 
face,  to  see  him  as  he  is  in  a  direct  comprehension  of  his  glory  ; 
for  this  sight  or  visive  power  shall  be  given  us  for  this  very 
end,  namely,  to  enable  us  so  to  do.  Hereunto  the  glory  of  Christ 
is  clear,  perspicuous,  and  evident,  which  will  give  us  eternal 
acquiescency  therein.  Hence  shall  our  sight  of  the  glory  of 
Christ  be  invariable,  and  always  the  same. 

3.  The  Lord  Christ  will  never  in  any  one  instance,  on  any 
occasion,  so  much  as  one  moment  withdraw  himself  from  us,  or 
eclipse  the  proposal  and  manifestation  of  himself  unto  our  sight. 
This  he  doth  sometimes  in  this  life,  audit  is  needful  for  us  that 
so  he  should  do.  1  \\  e  shall  be  ever  with  the  Lord,'  1  Thess. 
iv.  17.  without  end,  without  interruption.  This  is  the  centre 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  543 

of  good  and  evil,  as  to  the  future  different  states  of  men,  they 
shall  be  for  ever.  Eternity  makes  them  absolutely  good  on  the 
one  hand,  and  absolutely  evil  on  the  other.  To  be  in  hell  un¬ 
der  the  wrath  of  God,  is  in  itself  the  greatest  penal  evil  ;  but  to 
be  there  for  ever,  without  the  intermission  of  misery,  or  determi¬ 
nation  of  time,  is  that  which  renders  it  the  greatest  evil  unto 
them  who  shall  be  in  that  condition.  So  is  eternity  the  life  of 
future  blessedness.  We  shall  be  ever  with  the  Lord,  without 
limitation  of  time,  without  interruption  of  enjoyment. 

There  are  no  vicissitudes  in  the  heavenly  state.  The  New 
Jerusalem  hath  no  temple  in  it,  ‘  for  the  Lord  God  Almighty, 
and  the  Lamb  are  the  temple  thereof/  Rev.  xxi.  22.  There  is 
no  need  of  instituted  means  of  worship,  nor  of  ordinances  of  di¬ 
vine  service  ;  for  we  shall  need  neither  increase  of  grace,  nor 
excitations  unto  its  exercise.  The  constant,  immediate,  unin¬ 
terrupted  enjoyment  of  God  and  the  Lamb,  supplieth  all.  And 
it  hath  no  need  of  the  sun,  nor  of  the  moon  to  shine  in  it ;  for 
the  glory  of  God  doth  enlighten  it,  and  the  Lamb  is  the  light 
thereof.  The  light  of  the  sun  is  excellent ;  howbeit  it  hath  its 
seasons ;  after  it  hath  shone  in  its  brightest  lustre,  it  gives  place 
to  the  night  and  darkness  ;  so  is  the  light  of  the  moon  of  great 
use  in  the  night ;  but  it  hath  its  seasons  also.  Such  is  the  light 
we  have  of  the  glory  of  God  and  the  Lamb  in  this  world.  Some¬ 
times  it  is  as  the  light  of  the  sun,  which  under  the  gospel  is  se¬ 
venfold,  as  the  light  of  seven  days  in  one,  in  comparison  of 
the  law,  Is.  xxx.  26. :  sometimes  as  the  light  of  the  moon, 
which  giveth  relief  in  the  night  of  temptations  and  trials.  But 
it  is  not  constant ;  we  are  under  a  vicissitude  of  light  and  dark¬ 
ness,  views  of  Christ,  and  a  loss  of  him.  But  in  heaven,  the 
perpetual  presence  of  Christ  with  his  saints,  makes  it  always 
one  noon  of  light  and  glory. 

4.  This  vision  is  not  in  the  least  liable  unto  any  weakenings 
from  internal  defects,  nor  any  assaults  from  temptation,  as  is  the 
sight  of  faith  in  this  life.  No  doubts  or  fears,  no  disturbing 
darts  or  injections  shall  there  have  any  place.  There  shall  no 
habit,  no  quality,  no  inclination  or  disposition  remain  in  our 
souls,  but  what  shall  eternally  lead  us  unto  the  contemplation 
of  the  glory  of  Christ,  with  delight  and  complacency  ;  nor  will 


544  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

there  be  any  defect  in  the  gracious  powers  of  our  souls,  as  unto 
a  perpetual  exercise  of  them.  And  as  unto  all  other  opposing 
enemies,  we  shall  be  in  a  perpetual  triumph  over  them,  1  Cor. 
xv.  55 — 57.  1  O  death,  where  is  thy  sting?  O  grave,  where  is 
thy  victory  ?  The  sting  of  death  is  sin,  and  the  strength  of  sin 
is  the  law ;  but  thanks  be  to  God,  which  giveth  us  the  victory, 
through  our  Lord  Jesus  Christ.’  The  mouth  of  iniquity  shall 
be  stopped  for  ever,  and  the  voice  of  the  self-avenger  shall  be 
heard  no  more.  Wherefore  the  vision  which  we  shall  have  in 
heaven  of  the  glory  of  Christ,  is  serene  ;  always  the  same,  al¬ 
ways  new  and  indeficient,  wherein  nothing  can  disturb  the 
mind  in  the  most  perfect  operations  of  a  blessed  life.  And 
when  all  the  faculties  of  the  soul  can,  without  any  internal 
weakness  or  external  hindrances,  exercise  their  most  perfect 
operations  on  the  most  perfect  Object ;  therein  lies  all  the  bless¬ 
edness  which  our  nature  is  capable  of.  Wherefore,  whenever 
in  this  life  we  attain  any  comfortable  refreshing  view  of  the 
glory  of  Christ,  by  the  exercise  of  faith  on  the  revelation  of  it, 
with  a  sense  of  our  interest  therein,  we  cannot  but  long  after, 
and  desire  to  come  unto  this  more  perfect,  abiding,  invariable 
aspect  of  it. 


CHAP.  XIY. 

OTHER  DIFFERENCES  BETWEEN  OUR  BEHOLDING  THE  GLORY 
OF  CHRIST  BY  FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN 
HEAVEN. 

Among  the  many  other  differences  which  might  be  insisted  on, 
(although  the  greatest  of  them  are  unto  us  at  present  absolutely 
incomprehensible,  and  so  not  to  be  inquired  into)  I  shall  name 
two  only,  and  so  put  a  close  to  this  discourse. 

First,  In  the  view  which  we  have  here  of  the  glory  of  Christ 
by  faith,  we  gather  things  as  it  were  one  by  one,  in  several  parts 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  545 

and  parcels,  out  of  the  Scripture  ;  and  comparing  them  together 
in  our  minds,  they  become  the  object  of  our  present  sight,  which 
is  our  spiritual  comprehension  of  the  things  themselves.  We 
have  no  proposal  of  the  glory  of  Christ  unto  us  by  vision  or 
illustrious  appearance  of  his  person,  as  Isaiah  had  of  old,  chap, 
vi.  1 — 4.  or  as  John  had  in  the  Revelation,  chap.  i.  13 — 16. 
We  need  it  not,  it  would  be  of  no  advantage  unto  us ;  for  as 
unto  the  assurance  of  our  faith,  we  have  a  word  of  prophecy 
more  useful  unto  us  than  a  voice  from  heaven,  2  Pet.  i.  17 — 19. 
And  of  those  who  received  such  visions,  though  of  eminent  use 
unto  the  church,  yet  as  unto  themselves,  one  of  them  cried  out, 

‘  Wo  is  me,  I  am  undone  !’  and  the  other,  ‘fell  as  dead  at  his 
feet.5  We  are  not  able  in  this  life  to  bear  such  glorious  repre¬ 
sentations  of  him,  unto  our  edification. 

And  as  we  have  no  such  external  proposals  of  his  glory  unto 
us  in  visions,  so  neither  have  we  any  new  revelations  of  him  by 
immediate  inspiration.  We  can  see  nothing  of  it,  know  nothing 
of  it,  but  what  is  proposed  unto  us  in  the  Scripture,  and  that  as 
it  is  proposed.  Nor  doth  the  Scripture  itself,  in  any  one  place, 
make  an  entire  proposal  of  the  glory  of  Christ,  with  all  that 
belongs  unto  it ;  nor  is  it  capable  of  so  doing  ;  nor  can  there  be 
any  such  representation  of  it  unto  our  capacity  on  this  side  hea¬ 
ven.  If  all  the  light  of  the  heavenly  luminaries  had  been  con¬ 
tracted  into  one,  it  would  have  been  destructive,  not  useful  to 
our  sight  ;  but  being  by  divine  wisdom  distributed  into  sun, 
moon,  and  stars,  each  giving  out  his  own  proportion,  it  is  suited 
to  declare  the  glory  of  God,  and  to  enlighten  the  world  ;  so  if 
the  whole  revelation  of  the  glory  of  Christ,  and  all  that  belongs 
unto  it,  had  been  committed  into  one  series  and  contexture  of 
words,  it  would  have  overwhelmed  our  minds,  rather  than  en¬ 
lightened  us.  Wherefore  God  hath  distributed  the  light  of  it 
through  the  whole  firmament  of  the  books  of  the  Old  and  New 
Testament,  whence  it  communicates  itself  by  various  parts  and 
degrees  unto  the  proper  use  of  the  church.  In  one  place  we 
have  a  description  of  his  person,  and  the  glory  of  it ;  sometimes 
in  words  plain  and  proper,  and  sometimes  in  great  variety  of 
allegories,  conveying  an  heavenly  sense  of  things  unto  the  minds 
of  them  that  do  believe  ;  in  others,  of  his  love  and  condescension 

69 


546  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

in  his  office,  and  his  glory  therein.  His  humiliation,  exaltation, 
and  power,  are  in  like  manner  in  sundry  places  represented  un¬ 
to  us.  And  as  one  star  differeth  from  another  in  glory  ;  so  it 
was  one  way  whereby  God  represented  the  glory  of  Christ  in 
types  and  shadows  under  the  Old  Testament,  and  another 
wherein  it  is  declared  in  the  New.  Illustrious  testimonies  upon 
all  these  things  are  planted  up  and  down  in  the  Scripture,  which 
we  may  collect  as  choice  flowers  in  the  paradise  of  God,  for  the 
object  of  our  faith  and  sight  thereby. 

So  the  spouse  in  the  Canticles  considered  every  part  of  the 
person  and  grace  of  Christ  distinctly  by  itself;  and  from  them 
all,  concludes  that  4  he  is  altogether  lovely,’  chap.  v.  10 — 16. 
So  ought  we  to  do  in  our  study  of  the  Scripture,  to  find  out  the 
revelation  of  the  glory  of  Christ,  which  is  made  therein,  as  did 
the  prophets  of  old,  as  unto  what  they  themselves  received  by 
immediate  inspiration.  4  They  searched  diligently  whax  the 
Spirit  of  Christ  which  was  in  them  did  signify,  when  it  testified 
before-hand  the  sufferings  of  Christ,  and  the  glory  which  should 
ensue,’  1  Pet.  i.  11,  12.  But  this  seeing  of  Christ  by  parts  in 
the  revelation  of  him,  is  one  cause  why  we  see  him  here  but 
in  part. 

Some  suppose  that  by  chopping,  and  painting,  and  gilding, 
they  can  make  an  image  of  Christ  that  shall  perfectly  represent 
him  to  their  senses  and  carnal  affections,  from  head  to  foot ;  but 
they  feed  on  ashes,  and  have  a  lie  in  their  right  hand.  4  Jesus 
Christ  is  evidently  crucified  before  our  eyes  in  the  Scripture,’ 
Gal.  iii.  1. ;  so  also  is  he  evidently  exalted,  and  glorified  there¬ 
in  :  and  it  is  the  wisdom  of  faith  to  gather  into  one  those  par¬ 
celled  descriptions  that  are  given  of  him,  that  they  may  be  the 
object  of  its  view  and  contemplation. 

In  the  vision  which  we  shall  have  above,  the  whole  glory  of 
Christ  will  be  at  once  and  always  represented  unto  us  ;  and  we 
shall  be  enabled  in  one  act  of  the  light  of  glory  to  comprehend 
it.  Here  indeed  we  are  at  a  loss  ;  our  minds  and  understand¬ 
ings  fail  us  in  their  contemplations.  It  will  not  yet  enter  into 
our  hearts  to  conceive  what  is  the  beauty,  what  is  the  glory  of 
this  complete  representation  of  Christ  unto  us.  To  have  at 
once  all  the  glory  of  what  he  is.  what  he  was  in  his  outward 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  547 

state  and  condition,  what  he  did  and  suffered,  what  he  is  exalt¬ 
ed  unto,  his  love  and  condescension,  his  mystical  union  with 
the  church,  and  the  communication  of  himself  unto  it,  with  the 
recapitulation  of  all  things  in  him  ;  and  the  glory  of  God,  even 
the  Father,  in  his  wisdom,  righteousness,  grace,  love,  goodness, 
power,  shining  forth  eternally  in  him,  in  what  he  is,  hath  done, 
and  doth,  all  presented  unto  us  in  one  view,  all  comprehended  by 
us  at  once,  is  that  which  at  present  we  cannot  conceive.  We 
can  long  for  it,  pant  after  it,  and  have  some  foretastes  of  it ; 
namely,  of  that  state  and  season,  wherein  our  whole  souls,  in  all 
their  powers  and  faculties,  shall  constantly,  inseparably,  eternal¬ 
ly  cleave  by  love  unto  whole  Christ  in  the  sight  of  the  glory  of 
his  person  and  grace,  until  they  are  watered,  dissolved,  and  in¬ 
ebriated  in  the  waters  of  life,  and  the  rivers  of  pleasure  that  are 
above  for  evermore.  So  must  we  speak  of  the  things  which 
we  admire,  which  we  adore,  which  we  love,  which  we  long 
for,  which  we  have  some  foretastes  of  in  sweetness  ineffable, 
which  yet  we  cannot  comprehend. 

These  are  some  few  of  those  things  whence  ariseth  the  dif¬ 
ference  between  that  view  which  we  have  here  of  the  glory  of 
Christ,  and  that  which  is  reserved  for  heaven  ;  namely,  such 
as  are  taken  from  the  difference  between  the  means  or  instru¬ 
ments  of  the  one  and  the  other,  faith  and  sight. 

In  the  last  place,  the  great  difference  between  them,  consists 
in,  and  is  manifested  by  their  effects.  Hereof  I  shall  give  some 
few  instances,  and  close  this  discourse. 

First,  The  vision  which  we  shall  have  of  the  glory  of  Christ 
in  heaven,  and  of  the  glory  of  the  immense  God  in  him,  is  per¬ 
fectly  and  absolutely  transforming.  It  doth  change  us  wholly 
into  the  image  of  Christ.  £  When  we  shall  see  him,  we  shall 
be  as  he  is;  we  shall  be  like  him,  because  we  shall  see  him,5 
1  John  iii.  2.  But  although  the  closing,  perfecting  act  of  this 
transformation  be  an  act  of  sight,  or  the  sight  of  glory ;  yet 
there  are  many  things  towards  it,  or  degrees  in  it,  which  we 
may  here  take  notice  of  in  our  way. 

1.  The  soul  upon  its  departure  from  the  body,  is  immediate¬ 
ly  freed  from  all  the  weakness,  disability,  darkness,  uncertain¬ 
ties,  and  fears,  which  were  impressed  on  it  from  the  flesh  ; 


548  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

wherewith  it  was  in  the  strictest  union.  The  image  of  the  first 
Adam  as  fallen,  is  then  abolished.  Yea,  it  is  not  only  freed 
from  all  irregular  sinful  distempers  cleaving  to  our  nature  as 
corrupted,  but  from  all  those  sinless  grievances  and  infirmities 
which  belong  unto  the  original  constitution  of  it.  This  neces- 
sarily  ensues  on  the  dissolution  of  the  person  in  order  unto  a 
blessed  state.  The  first  entrance  by  mortality  into  immortality, 
is  a  step  towards  glory.  The  ease  which  a  blessed  soul  finds 
in  a  deliverance  from  this  encumbrance,  is  a  door  of  entrance 
into  eternal  rest.  Such  a  change  is  made  in  that,  which  in  it¬ 
self  is  the  centre  of  all  evil :  namely,  death,  that  it  is  made  a 
means  of  freeing  us  from  all  the  remainders  of  what  is  evil. 

For  this  doth  not  follow  absolutely  on  the  nature  of  the  thing 
itself.  A  mere  dissolution  of  our  natures  can  bring  no  advan¬ 
tage  with  it,  especially  as  it  is  a  part  of  the  curse.  But  it  is 
from  the  sanctification  of  it  by  the  death  of  Christ.  Hereby 
that  which  was  God’s  ordinance  for  the  infliction  of  judgment, 
becomes  an  effectual  means  for  the  communication  of  mercy, 
1  Cor.  xv.  54.  ‘So  when  this  corruptible  shall  have  put  on  in¬ 
corruption,  and  this  mortal  shall  have  put  on  immortality,  then 
shall  be  brought  to  pass  the  saying  that  is  written,  Death  is 
swallowed  up  in  victory.’  It  is  by  virtue  of  the  death  of  Christ 
alone,  that  the  souls  of  believers  are  freed  by  death  from  all  im¬ 
pressions  of  sin,  infirmity,  and  evils,  which  they  have  had  from 
the  flesh,  which  were  their  burden,  under  which  they  groaned 
all  their  days.  No  man  knows  in  any  measure  the  excellency 
of  this  privilege,  and  thedawnings  of  glory  which  are  in  it,  who 
hath  not  been  wearied,  and  even  worn  out,  through  long  con- 
dieting  with  the  body  of  death.  The  soul  hereon  being  freed 
from  all  annoyances,  all  impressions  from  the  flesh,  is  expedite 
and  enlarged  unto  the  exercise  of  all  its  gracious  faculties,  as 
we  shall  see  immediately. 

With  wicked  men  it  is  not  so.  Death  unto  them  is  a  curse  ; 
and  the  curse  is  the  means  of  the  conveyance  of  all  evil,  and 
not  deliverance  from  any.  Wherein  they  have  been  warmed 
and  refreshed  by  the  influences  of  the  flesh,  they  shall  be  de¬ 
prived  of  it.  But  their  souls  in  their  separate  state,  are  per¬ 
petually  harassed  with  the  disquieting  passions  which  have 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  549 

been  impressed  on  their  minds  by  their  corrupt  fleshly  lusts. 
In  vain  do  such  persons  look  for  relief  by  death.  If  there  be 
any  thing  remaining  of  present  good  and  usefulness  to  them, 
they  shall  be  deprived  of  it.  And  their  freedom  for  a  season 
from  bodily  pains,  will  no  way  lie  in  the  balance  against  that 
confluence  of  evils  which  death  will  let  in  upon  them. 

2.  The  spirits  of  just  men  being  freed  by  death  from  the  clog 
of  the  flesh,  not  yet  refined  ;  all  the  faculties  of  their  souls,  and 
all  the  graces  in  them,  as  faith,  love,  and  delight,  are  immediate¬ 
ly  set  at  liberty,  enabled  constantly  to  exercise  themselves  on 
God  in  Christ.  The  end  ior  which  they  were  created,  for 
which  our  nature  was  endued  with  them,  was,  that  we  might 
adhere  unto  God  by  them,  and  come  unto  the  enjoyment  of 
him.  Being  now  freed  wholly  from  all  that  impotency,  per¬ 
verseness,  and  disability  unto  this  end,  with  all  the  effects  of 
them,  which  came  upon  them  by  the  fall ;  they  are  carried 
with  a  full  stream  towards  God,  cleaving  unto  him  with  the 
most  intense  embraces.  And  all  their  actings  towards  God, 
shall  be  natural,  with  facility,  joy,  delight,  and  complacency. 
We  know  not  yet  the  excellency  of  the  operations  of  our  souls 
in  divine  things,  when  disburdened  of  their  present  weight  of 
their  flesh.  And  this  is  a  second  step  towards  the  consumma¬ 
tion  of  glory.  For, 

In  the  resurrection  of  the  body,  upon  its  full  redemption,  it 
shall  be  so  purified,  sanctified,  glorified,  as  to  give  no  obstruc¬ 
tion  unto  the  soul  in  its  operations,  but  be  a  blessed  organ  for 
its  highest  and  most  spiritual  actings.  The  body  shall  never 
more  be  a  trouble,  a  burden  unto  the  soul,  but  an  assistant  in 
its  operations,  and  participant  of  its  blessedness.  Our  eyes 
were  made  to  see  our  Redeemer,  and  our  other  senses  to  receive 
impressions  from  him,  according  unto  their  capacity.  As  the 
bodies  of  wicked  men  shall  he  restored  unto  them  to  increase 
and  complete  their  misery  in  their  sufferings ;  so  shall  the 
bodies  of  the  just  be  restored  unto  them,  to  heighten  and  con¬ 
summate  their  blessedness. 

3.  These  things  are  preparatory  unto  glory.  The  complete 
communication  of  it,  is  by  the  infusion  of  a  new  heavenly  light 
into  the  mind,  enabling  us  to  see  the  Lord  Christ  as  he  is. 


550  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

The  soul  shall  not  be  brought  into  the  immediate  presence  of 
Christ,  without  a  new  power  to  behold  him,  and  the  immediate 
representation  of  his  glory.  Faith  now  doth  cease  as  unto  the 
manner  of  its  operation  in  this  life,  whilst  we  are  absent  from 
Christ.  This  light  of  glory  succeeds  into  its  room,  fitted  for 
that  state  and  all  the  ends  of  it,  as  faith  is  for  that  which  is  pre¬ 
sent.  And, 

4.  In  the  first  operation  of  this  light  of  glory,  believers  shall 
so  behold  the  glory  of  Christ,  and  the  glory  of  God  in  him,  as 
that  therewith,  and  thereby  they  shall  be  immediately  and  uni¬ 
versally  changed  into  his  likeness.  They  shall  be  as  he  is, 
when  they  shall  see  him  as  he  is.  There  is  no  growth  in  glory, 
as  unto  parts,  there  may  be  as  unto  degrees.  Additions  may 
be  outwardly  made  unto  what  is  at  first  received,  as  by  the  re¬ 
surrection  of  the  body ;  but  the  internal  light  of  glory,  and  its 
transforming  efficacy,  is  capable  of  no  degrees,  though  new 
revelations  may  be  made  unto  it,  unto  eternity.  For  the  infi¬ 
nite  fountain  of  life,  and  light,  and  goodness,  can  never  be 
fathomed,  much  less  exhausted.  And  what  God  spake  on  the 
entrance  of  sin,  by  the  way  of  contempt  and  reproach,  ‘  Behold, 
the  man  is  become  like  one  of  us,’  upbraiding  him  with  what  he 
had  foolishly  designed  ;  on  the  accomplishment  of  the  work  of 
his  grace,  he  says  in  love  and  infinite  goodness,  ‘  Man  is  be¬ 
come  like  one  of  us,’  in  the  perfect  restoration  of  our  image  in 
him.  This  is  the  first  effect  of  the  light  of  glory. 

Faith  also  in  beholding  the  glory  of  Christ  in  this  life,  is  ac¬ 
companied  with  a  transforming  efficacy,  as  the  Apostle  express¬ 
ly  declares,  2  Cor.  iii.  18.  1  But  we  all  with  open  face,  behold¬ 
ing  as  in  a  glass  the  glory  of  the  Lord,  are  changed  into  the 
same  image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
Lord.’  It  is  the  principle  from  whence,  and  the  instrumental 
cause  whereby  all  spiritual  change  is  wrought  in  us  in  this 
life  ;  but  the  work  of  it  is  imperfect ;  first,  because  it  is  gradual, 
and  then  because  it  is  partial. 

1.  As  unto  the  manner  of  its  operation,  it  is  gradual,  and 
doth  not  at  once  transform  us  into  the  image  of  Christ.  Yea, 
the  degrees  of  its  progress  therein,  are  unto  us  for  the  most  part 
imperceptible.  It  requires  much  spiritual  wisdom  and  obser- 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  551 

vation,  to  obtain  an  experience  of  them  in  our  souls.  ‘  The 
inward  man  is  renewed  day  by  day,5  whilst  we  behold  these  in¬ 
visible  things,  2  Cor.  iv.  16 — L8. ;  but  how?  even  as  the  out¬ 
ward  man  decays  by  age,  which  is  by  insensible  degrees  and 
alterations.  Such  is  the  transformation  which  we  have  by 
faith,  in  its  present  view  of  the  glory  of  Christ.  And  accord¬ 
ing  to  our  experience  of  its  efficacy  herein,  is  our  evidence  of 
its  truth  and  reality  in  the  beholding  of  him.  No  man  can 
have  the  least  ground  of  assurance  that  he  hath  seen  Christ  and 
his  glory  by  faith,  without  some  effects  of  it  in  changing  him 
into  his  likeness.  For  as  on  the  touch  of  his  garment  by  the 
woman  in  the  gospel,  virtue  went  out  from  him  to  heal  her  in¬ 
firmity  ;  so  upon  this  view  of  faith,  an  influence  of  transform¬ 
ing  power  will  proceed  from  Christ  unto  the  soul. 

2.  As  unto  the  event  it  is  but  partial.  It  doth  not  bring  this 
work  unto  perfection.  The  change  wrought  by  it  is  indeed 
great  and  glorious  ;  or  as  the  Apostle  speaks,  it  is  from  glory  to 
glory,  in  a  progress  of  glorious  grace  ;  but  absolute  perfection 
is  reserved  for  vision.  As  unto  divine  worship,  perfection  was 
not  by  the  law  ;  it  did  many  things  preparatory  unto  the  reve¬ 
lation  of  the  will  of  God  concerning  it,  but  it  made  nothing 
perfect ;  so  absolute  perfection  in  holiness,  and  the  restoration 
of  the  image  of  God,  is  not  by  the  gospel,  is  not  by  faith  ;  how¬ 
ever  it  gives  us  many  preparatory  degrees  unto  it,  as  the  Apos¬ 
tle  fully  declares,  Phil.  iii.  10 — 14.  ‘That  I  may  know  him, 
and  the  power  of  his  resurrection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  unto  his  death ;  if  by  any 
means  I  might  attain  unto  the  resurrection  of  the  dead  ;  not 
as  though  I  had  already  attained,  either  were  already  perfect  ; 
but  I  follow  after,  if  that  I  may  apprehend  that  for  which  also 
I  am  apprehended  of  Christ  Jesus.  Brethren,  I  count  not  my¬ 
self  to  have  apprehended;  but  this  one  thing  I  do,  forgetting 
those  things  which  are  behind,  and  reaching  forth  unto  those 
things  which  are  before,  I  press  toward  the  mark,  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus.’ 

Secondly,  Vision  is  beatifical,  as  it  is  commonly  called,  and 
that  not  amiss.  It  gives  perfect  rest  and  blessedness  unto  them 


552  DIFFERENCES  BETWEEN  BEHOLDING  CHRIST  BY 

in  whom  it  is.  This  may  be  a  little  opened  in  the  ensuing  ob¬ 
servations. 

1.  There  are  continual  operations  of  God  in  Christ,  in  the 
souls  of  them  that  are  glorified,  and  communications  from  him 
unto  them.  For  all  creatures  must  eternally  live  even  in  hea¬ 
ven,  in  dependence  on  him  who  is  the  eternal  fountain  of  be¬ 
ing,  life,  goodness,  and  blessedness  unto  all.  As  we  cannot 
subsist  one  moment  in  our  beings,  lives,  souls,  bodies,  the  in¬ 
ward  or  outward  man,  without  the  continual  actings  of  divine 
power  in  us,  and  towards  us  ;  so  in  the  glorified  state,  our  all 
shall  depend  eternally  on  divine  power  and  goodness,  commu¬ 
nicating  themselves  unto  us,  for  all  the  ends  of  our  blessed  sub¬ 
sistence  in  heaven. 

2.  What  is  the  way  and  manner  of  these  communications,  we 
cannot  comprehend.  We  cannot  indeed  fully  understand  the 
nature  and  way  of  his  spiritual  communications  unto  us  in  this 
life.  We  know  these  things  by  their  signs,  their  outward 
means,  and  principally  by  the  effects  they  produce  in  the  real 
change  of  our  natures;  but  in  themselves  we  see  but  little  of 
them.  c  The  wind  bloweth  where  it  listeth,  and  we  hear  the 
sound  thereof,  but  we  know  not  whence  it  cometh,  and  whither 
it  goeth ;  so  is  every  one  that  is  born  of  the  Spirit,’  John  iii.  8. 
All  God’s  real  operations  in  heaven  and  earth  are  incompre¬ 
hensible,  as  being  acts  of  infinite  power,  and  we  cannot  search 
them  out  unto  perfection. 

3.  All  communications  from  the  divine  Being  and  infinite 

fulness  in  heaven  unto  glorified  saints,  are  in  and  through 
Christ  Jesus,  who  shall  ever  be  the  medium  of  communication 
between  God  and  the  church,  even  in  glory.  All  things  being 
gathered  into  one  head  in  him,  even  things  in  heaven,  and 
things  in  earth  ;  that  head  being  in  immediate  dependence  on 
God,  this  order  shall  never  be  dissolved,  Eph.  i.  10, 11.  1  Cor. 

iii.  23.  And  on  these  communications  from  God  through 
Christ,  depends  entirely  our  continuance  in  a  state  of  blessed¬ 
ness  and  glory.  We  shall  no  more  be  self-subsistent  in  glory, 
than  we  are  in  nature  or  grace. 

4.  The  way  on  our  part  whereby  we  shall  receive  these 
communications  from  God  by  Christ,  which  are  the  eternal 


FAITH  IN  THIS  WORLD,  AND  BY  SIGHT  IN  HEAVEN.  553 

springs  of  life,  peace,  joy,  and  blessedness,  is  this  vision,  the  sight 
whereof  we  speak.  For  as  it  is  expressly  assigned  thereunto 
in  the  Scripture  ;  so  whereas  it  contains  the  perfect  operation 
of  our  minds  and  souls  in  a  perfect  state,  on  the  most  perfect 
Object,  it  is  the  only  means  of  our  blessedness.  And  this  is  the 
true  cause,  whence  there  neither  is,  nor  can  be  any  satiety  or 
weariness  in  heaven,  in  the  eternal  contemplation  of  the  same 
glory.  For  not  only  the  Object  of  our  sight  is  absolutely  infi¬ 
nite,  which  can  never  be  searched  into  the  bottom,  yea,  is  per¬ 
petually  new  unto  a  finite  understanding;  so  our  subjective 
blessedness  consisting  in  continual  fresh  communications  from 
the  infinite  fulness  of  the  divine  nature,  derived  unto  us  through 
vision,  is  always  new,  and  always  will  be  so  to  eternity.  Here¬ 
in  shall  all  the  saints  of  God  drink  of  the  rivers  of  pleasure  that 
are  at  his  right  hand,  be  satisfied  with  his  likeness,  and  refresh 
themselves  in  the  eternal  springs  of  life,  light,  and  joy  for  ever¬ 
more. 

This  effect,  that  view  which  we  have  by  faith  of  the  glory  of 
Christ  in  this  world,  doth  not  produce.  It  is  sanctifying,  not 
glorifying.  The  best  saints  are  far  from  a  perfect  or  glorified 
state  in  this  life  :  and  that  not  only  on  the  account  of  the  out¬ 
ward  evils,  which  in  their  persons  they  are  exposed  unto  ;  but 
also  of  the  weakness  and  imperfection  of  their  inward  state  in 
grace.  Yet  we  may  observe  some  things  unto  the  honour  of 
faith  in  them  who  have  received  it.  As, 

1.  In  its  due  exercise  on  Christ,  it  will  give  unto  the  souls 
of  believers  some  previous  participation  of  future  glory  working 
in  them  dispositions  unto,  and  preparation  for  the  enjoyment 
of  it. 

2.  There  is  no  glory,  no  peace,  no  joy,  no  satisfaction  in  this 
world,  to  be  compared  with  what  we  receive  by  that  weak  and 
imperfect  view  which  we  have  of  the  glory  of  Christ  by  faith. 
Yea,  all  the  joys  of  the  world  are  a  thing  of  nought,  in  compa¬ 
rison  of  what  we  so  receive. 

3.  It  is  sufficient  to  give  us  such  a  perception,  such  a  fore¬ 
taste  of  future  blessedness  in  the  enjoyment  of  Christ,  as  may 
continually  stir  us  up  to  breathe  and  pant  after  it.  But  it  is  not 
beatifical. 


70 


551 


AN  EXHORTATION  UNTO  SUCH 


Other  differences  of  an  alike  nature,  between  our  beholding  of 
the  glory  of  Christ  in  this  life  by  faith,  and  that  vision  of  it 
which  is  reserved  for  heaven,  might  be  insisted  on  ;  but  I  shall 
proceed  no  further.  There  is  nothing  farther  for  us  to  do  here¬ 
in,  but  that  now  and  always  we  shut  up  all  our  meditations 
concerning  it,  with  the  deepest  self-abasement,  out  of  a  sense  of 
our  unworthiness  and  insufficiency  to  comprehend  those  things, 
admiration  of  that  excellent  glory  which  we  cannot  comprehend, 
and  vehement  longings  for  that  season  when  we  shall  see  him 
as  he  is,  be  ever  with  him,  and  know  him  even  as  we  are 
known. 


CHAP.  XV. 

AN  EXHORTATION  UNTO  SUCH  AS  ARE  NOT  YET  PARTAKERS 

OF  CHRIST. 

That  which  remains,  is  to  make  some  application  of  the  glo¬ 
rious  truth  insisted  on  unto  the  souls  of  them  that  are  concern¬ 
ed.  And  what  1  have  to  offer  unto  that  end,  I  shall  distribute 
under  two  heads.  The  first  shall  be  with  respect  unto  them 
who  are  yet  strangers  from  this  holy  and  glorious  One,  who  are 
not  yet  made  partakers  of  him,  nor  have  any  especial  interest  in 
him.  And  the  second  shall  be  directed  unto  believers,  as  a 
guide  and  assistance  unto  their  recovery  from  spiritual  decays, 
and  the  revival  of  a  spring  of  vigorous  grace,  holiness,  and  obe¬ 
dience  in  them. 

For  the  first  of  these,  although  it  seems  not  directly  to  lie  in 
our  way,  yet  it  is  suited  unto  the  method  of  the  gospel,  that 
wherever  there  is  a  declaration  of  the  excellencies  of  Christ,  in 
bis  person,  grace,  or  office,  it  should  be  accompanied  with  an 
invitation  and  exhortation  unto  sinners  to  come  unto  him. 
This  method  he  himself  first  made  use  of,  Matth.  xi.  27.  ‘  All 
things  are  delivered  unto  me  of  my  Father  ;  and  no  man  know- 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST. 


555 


eth  the  Son,  but  the  Father  ;  neither  knoweth  any  man  the  Fa¬ 
ther,  save  the  Son,  and  he  to  whomsoever  the  Son  will  reveal 
him.’  ver.  2S — 30.  1  Come  unto  me,  all  ye  that  labour,  and  are 
heavy  laden,  and  I  will  give  you  rest.  Take  my  yoke  upon 
you,  and  learn  of  me,  for  I  am  meek  and  lowly  in  heart ;  and 
ye  shall  find  rest  unto  your  souls.  For  my  yoke  is  easy,  and 
my  burden  is  light.’  John  vii.  37.  cIn  the  last  day,  that  great 
day  of  the  feast,  Jesus  stood  and  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me.  and  drink.’  And  he  consecrated 
this  method  unto  our  use  also.  Besides,  it  is  necessary  from 
the  nature  of  the  things  themselves  ;  for  who  can  dwell  on  the 
consideration  of  the  glory  of  Christ,  being  called  therewith  to 
the  declaration  of  it,  but  his  own  mind  will  engage  him  to  in¬ 
vite  lost  sinners  unto  a  participation  of  him?  But  I  shall  at 
present  proceed  no  further  in  this  exhortation,  but  only  unto 
the  proposal  of  some  of  those  considerations  which  may  prepare, 
incline,  and  dispose  their  minds  unto  a  closure  with  him  as  he 
is  tendered  in  the  gospel.  As, 

First,  Let  them  consider  well  what  is  their  present  state  with 
respect  unto  God  and  eternity.  This  Moses  wisheth  for  the 
Israelites,  Deut.  xxxii.  29.  ‘  Oh  that  they  were  wise,  that  they 
understood  this,  that  they  would  consider  their  latter  end  !’  It  is 
the  greatest  folly  in  the  world  to  leave  the  issues  of  these  things 
unto  an  uncertain  hazard.  And  that  man  who  cannot  prevail 
with  himself  strictly  to  examine  what  is  his  state  and  condition 
with  respect  unto  eternity,  doth  never  do  any  good,  nor  abstain 
from  any  evil  in  a  due  manner.  Remember,  therefore,  that 
many  are  called,  but  few  are  chosen.  To  be  called,  is  to  enjoy 
all  the  outward  privileges  of  the  gospel,  which  is  all  you  unto 
whom  I  speak  can  pretend  unto,  yet  this  you  may  do  and  not 
be  chosen.  Even  among  those  unto  whom  the  word  is  preach¬ 
ed,  they  are  but  few  that  shall  be  saved.  In  the  distribution 
made  by  our  Lord  Jesus  Christ  of  the  hearers  of  the  word  into 
four  sorts  of  ground,  it  was  but  one  of  them  that  received  real 
benefit  thereby  ;  and  if  our  congregations  are  no  better  than 
were  his  hearers,  there  is  not  above  a  fourth  part  of  them  that 
will  be  saved,  it  may  be  a  far  less  number ;  and  is  it  not  strange, 
that  every  one  of  them  is  not  jealous  over  himself  and  his  own 


553 


AN  EXHORTATION  UNTO  SUCH 


condition?  Many  herein  deceive  themselves,  until  they  fall 
under  woful  surprisals.  And  this  is  represented  in  the  account 
of  the  final  judgment ;  for  the  generality  of  those  who  have  pro¬ 
fessed  the  gospel  are  introduced  as  complaining  of  their  disap¬ 
pointments,  Matth.  xxv.  iO,  11,  12.  1  And  while  they  went  to 
buy,  the  bridegroom  came,  and  they  that  were  ready  went  in 
with  him  to  the  marriage,  and  the  door  was  shut.  Afterwards 
came  also  the  other  virgins,  saying,  Lord,  Lord,  open  to  us.  But 
he  answered  and  said,  Yerily  I  say  unto  yon,  I  know  you  not.2 
For  what  is  there  spoken,  is  only  a  declaration  of  what  befel 
them  here  in  the  close  Gf  their  lives,  and  their  personal  judg¬ 
ment  thereon. 

Secondly,  Take  heed  of  being  deluded  by  common  presump¬ 
tions.  Most  men  have  some  thoughts  in  general  about  what 
their  state  is,  and  what  it  will  be  in  the  issue ;  but  they  make 
no  diligent  search  into  this  matter,  because  a  number  of  com¬ 
mon  presumptions  do  immediately  insinuate  themselves  into 
their  minds  for  their  relief;  and  they  are  such,  as  all  whose 
force  and  efficacy  unto  this  end  lies  in  this,  that  they  differ 
from  others,  and  are  better  than  they ;  as  that  they  are  Chris¬ 
tians,  that  they  are  in  the  right  way  of  religion,  that  they  are 
partakers  of  the  outward  privileges  of  the  gospel,  hearing  the 
word,  and  participation  of  the  sacraments  ;  that  they  have  light 
and  convictions,  so  as  that  they  abstain  from  sin,  and  perform 
duties  so  as  others  do  not,  and  the  like.  All  those  with  whom 
it  is  not  so,  who  are  behind  them  in  these  things,  they  judge  to 
be  in  an  ill  state  and  condition,  whence  they  entertain  good 
hopes  concerning  themselves  :  and  this  is  all  that  most  trust  un¬ 
to.  It  is  not  my  present  business  to  discourse  the  vanity  of 
presumptions,  it  hath  been  done  by  many ;  I  give  only  this 
warning  in  general  unto  those  who  have  the  least  design  or 
purpose  to  come  to  Christ,  and  to  be  made  partakers  of  him,  that 
they  put  no  trust  in  them,  that  they  rely  not  on  them ;  for  if 
they  do  so,  they  will  eternally  deceive  their  souls.  This  was 
a  great  part  of  the  preparatory  ministry  of  John  the  Baptist, 
Matth.  iii.  9.  •  Think  not  to  say  within  yourselves,  we  have 
Abraham  to  our  father..’  This  was  their  great  comprehensive 
privilege,  containing  all  the  outward  church  and  covenant  ad- 


AS  ARE  NOT  YET  PARTAKERS  OP  CHRIST.  557 

vantages.  These  they  rested  in,  and  trusted  to  unto  their  ruin  ; 
herein  he  designed  to  undeceive  them. 

Thirdly,  Consider  aright  what  it  is  to  live  and  die  without 
an  interest  in  Christ,  without  a  participation  of  him.  Where 
this  is  not  stated  in  the  mind,  where  thoughts  of  it  are  not  con¬ 
tinually  prevalent,  there  can  be  no  one  step  taken  in  the  way 
towards  him.  Unless  we  are  thoroughly  convinced  that  with¬ 
out  him  we  are  in  a  state  of  apostacy  from  God,  under  the 
curse,  obnoxious  unto  eternal  wrath,  as  some  of  the  worst  of 
God’s  enemies,  we  shall  never  flee  unto  him  for  refuge  in  a  due 
manner  :  ‘  The  whole  have  no  need  of  a  physician,  but  the  sick ; 
Christ  came  not  to  call  the  righteous,  but  sinners  to  repentance;’ 
and  the  conviction  intended,  is  the  principal  end  of  the  ministry 
of  the  law.  The  miseries  of  this  state  have  been  the  subject  of 
innumerable  sermons  and  discourses;  but  there  is  a  general 
misery  in  the  whole,  that  few  take  themselves  to  be  concerned 
therein,  or  apply  these  things  unto  themselves.  Let  us  tell  men 
of  it  a  thousand  times,  yet  they  either  take  no  notice  of  it,  or 
believe  it  not,  nor  look  on  it  as  that  which  belongs  unto  the 
way  and  course  of  preaching,  wherein  they  are  not  concerned. 
These  things  it  seems  preachers  must  say,  and  they  may  believe 
them  who  have  a  mind  thereunto.  It  is  a  rare  thing  that  any 
one  shall  so  much  as  say  unto  himself,  Is  it  so  with  me?  And 
if  we  now,  together  with  this  caution,  tell  the  same  men  again, 
that  whilst  they  are  uninterested  in  Christ,  not  ingrafted  into 
him  by  faith,  that  they  run  in  vain,  that  all  their  labour  in  re¬ 
ligion  is  lost,  that  their  duties  are  all  rejected,  that  they  are  un¬ 
der  the  displeasure  and  curse  of  God,  that  their  end  is  eternal 
destruction,  which  are  all  unquestionably  certain,  yet  will  they 
let  all  these  things  pass  by  without  any  further  consideration. 

But  here  I  must  fix  with  them  unto  whom  I  speak  at  present; 
unless  there  be  a  full  conviction  in  them  of  the  woful  deplorable 
condition  of  every  soul,  of  whatever  quality,  profession,  reli¬ 
gion,  outward  state  it  be,  who  is  not  yet  made  partaker  of  Christ, 
all  that  I  have  further  to  add  will  be  of  no  signification.  Re¬ 
member  then  that  the  due  consideration  hereof  is  unto  you  in 
your  state.,  your  ehiefest  concernment  in  this  world  ;  and  be  not 
afraid  to  take  in  a  full  and  deep  sense  of  it,  for  if  you  are  really 


5  53  AN  EXHORTATION  UNTO  SUCH 

delivered  from  it,  and  have  good  evidence  thereof,  it  is  nothing 
unto  you  but  matter  of  eternal  praise  and  thanksgiving.  And 
if  you  are  not  so,  it  is  highly  necessary  that  your  minds  should 
be  possessed  with  due  apprehensions  of  it.  The  work  of  this 
conviction  is  the  first  effect  of  true  religion  ;  and  the  great  abuse 
of  religion  in  the  world  is,  that  a  pretence  of  it  deludes  the  minds 
of  men  to  apprehend  that  it  is  not  necessary  ;  for  to  he  of  this 
or  that  religion,  of  this  or  that  way  in  religion,  is  supposed  suf¬ 
ficient  to  secure  the  eternal  state  of  men,  though  they  are  never 
convinced  of  their  lost  estate  by  nature. 

Fourthly,  Hereon  consider  the  infinite  condescension  and 
love  of  Christ,  in  his  invitations  and  calls  of  you  to  come  unto 
him  for  life,  deliverance,  mercy,  grace,  peace,  and  eternal  sal¬ 
vation.  Multitudes  of  these  invitations  and  calls  are  recorded 
in  the  Scripture,  and  they  are  all  of  them  filled  up  with  those 
blessed  encouragements,  which  divine  wisdom  knows  to  be 
suited  unto  lost  convinced  sinners  in  their  present  state  and 
condition.  It  were  a  blessed  contemplation  to  dwell  on  the 
consideration  of  the  infinite  condescension,  grace,  and  love  of 
Christ,  in  his  invitations  of  sinners  to  come  unto  him,  that  they 
may  be  saved  ;  of  that  mixture  of  wisdom  and  persuasive  grace 
that  is  in  them  ;  of  the  force  and  efficacy  of  the  pleading  and 
argument  that  they  are  accompanied  withal  as  they  are  record¬ 
ed  in  the  Scripture  ;  but  that  belongs  not  to  my  present  design  ; 
this  I  shall  only  say,  that  in  the  declaration  and  preaching  of 
them,  Jesus  Christ  yet  stands  before  sinners,  calling,  inviting, 
encouraging  of  them  to  come  unto  him. 

This  is  somewhat  of  the  word  which  he  now  speaks  unto 
you,  Why  will  ye  die?  why  will  ye  perish  ?  why  will  you  not 
have  compassion  on  your  own  souls?  can  your  hearts  endure, 
or  can  your  hands  be  strong  in  the  day  of  wrath  that  is  approach¬ 
ing?  it  is  but  a  little  while  before  all  your  hopes,  your  reliefs, 
and  presumptions  will  forsake  you,  and  leave  you  eternally 
miserable  ;  look  unto  me,  and  be  saved  ;  come  unto  me,  and  I 
will  ease  you  of  all  sins,  sorrows,  fears,  burdens,  and  give  rest 
unto  your  souls;  come  I  intreat  you,  lay  aside  all  procrastina¬ 
tions,  all  delays,  put  me  off  no  more,  eternity  lies  at  the  door  ; 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST. 


559 


cast  out  all  cursed  self-deceiving  reserves,  do  not  so  hate  me,  as 
that  ye  will  rather  perish  than  accept  of  deliverance  by  me. 

These  and  the  like  things  doth  the  Lord  Christ  continually 
declare,  proclaim,  plead,  and  urge  on  the  souls  of  sinners;  as 
it  is  fully  declared,  Prov.  i.  ver.  20  to  the  24th.  He  doth  it  in 
the  preaching  of  the  word,  as  if  he  were  present  with  you, 
stood  amongst  you,  and  spake  personally  to  every  one  of  you  ; 
and  because  this  would  not  suit  his  present  state  of  glory,  he 
hath  appointed  the  ministers  of  the  gospel  to  appear  before  you, 
and  to  deal  with  you  in  his  stead,  avowing,  as  his  own,  the  in¬ 
vitations  that  are  given  you  in  his  name,  2  Cor.  v.  19,  20. 

1  To  wit,  that  God  was  in  Christ,  reconciling  the  world  unto 
himself,  not  imputing  their  trespasses  unto  them  ;  and  hath 
committed  unto  us  the  word  of  reconciliation.5  Now  then  we 
are  ambassadors  for  Christ,  as  though  God  did  beseech  you  by 
us:  we  pray  you  in  Christ’s  stead,  be  ye  reconciled  to  God. 

Consider  therefore  his  infinite  condescension,  grace,  and 
love  herein.  Why  all  this  towards  you  ;  doth  he  stand  in 
need  of  you  ?  have  you  deserved  it  at  his  hands?  did  you  love 
him  first?  cannot  he  be  happy  and  blessed  without  you? 
hath  he  any  design  upon  you,  that  he  is  so  earnest  in  calling 
you  unto  him?  Alas,  it  is  nothing  but  the  overflowing  of 
mercy,  compassion,  and  grace,  that  moves  and  acts  him  here¬ 
in.  Here  lies  the  entrance  of  innumerable  souls  into  a  death 
and  condemnation  far  more  severe  than  those  contained  in 
the  curse  of  the  law,  2  Cor.  ii.  15,  16.  £  For  we  are  unto 
God  a  sweet  savour  of  Christ,  in  them  that  are  saved,  and  in 
them  that  perish.  To  the  one  we  are  the  savour  of  death  unto 
death  ;  and  to  the  other  the  savour  of  life  unto  life.’  In  the 
contempt  of  this  infinite  condescension  of  Christ,  in  his  holy 
invitation  of  sinners  to  himself,  lies  the  sting  and  poison  of  un¬ 
belief,  which  unavoidably  gives  over  the  souls  of  men  unto 
eternal  ruin  :  and  who  shall  once  pity  them  to  eternity  who 
are  guilty  of  it?  Yea,  but, 

Fifthly,  Perhaps  if  you  should  on  his  invitation  begin  to 
look  on  him  and  resolve  to  come  to  him,  you  are  greatly  afraid 
that  when  it  comes  to  the  trial  he  will  not  receive  you  ;  for  no 
heart  can  conceive,  no  tongue  can  express  what  wretched,  vile, 


560 


AN  EXHORTATION  UNTO  SUCH 


and  provoking  sinners  you  have  been  ;  that  the  Lord  Christ 
will  receive  unto  him  such  as  we  are,  we  have  no  hopes,  or 
that  ever  we  shall  find  acceptance  with  him;  Isay  it  is  not 
amiss  when  persons  come  so  far,  as  to  be  sensible  of  what 
discouragements  they  have  to  conflict  withal,  what  difficulties 
lie  in  their  way  and  what  objections  do  rise  against  them  ;  for 
the  most  do  perish  in  a  senseless  stupidity,  they  will  not  consi¬ 
der  how  it  is  with  them,  what  is  required  of  them,  nor  how 
it  will  be  in  the  latter  end  ;  they  doubt  not  but  that  either 
they  do  believe  already,  or  can  do  so  when  they  please  ; 
but  when  any  comes  so  far  as  to  charge  the  failure  of  their  ac¬ 
ceptance  with  Christ  on  their  own  unworthiness ;  and  so  are 
discouraged  from  coming  unto  him,  there  are  arguments  for 
their  conviction  and  persuasion,  which  nothing  but  the  devil 
and  unbelief  can  defeat;  wherefore,  that  which  is  now  propos¬ 
ed  unto  consideration  in  answer  hereunto,  is  the  readiness  of 
Christ  to  receive  every  sinner,  be  he  who  or  what  he  will,  that 
shall  come  unto  him  ;  and  hereof  we  have  the  highest  evidences 
that  divine  wisdom  and  grace  can  give  unto  us.  This  is  the 
language  of  the  gospel,  of  all  that  the  Lord  Christ  did  or  suffer¬ 
ed,  which  is  recorded  therein.  This  is  the  divine  testimony  of 
the  three  that  bear  record  in  heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost ;  and  of  the  three  that  bear  witness  in  earth, 
the  Spirit,  the  water,  and  the  blood  ;  all  give  their  joint  testi¬ 
mony,  that  the  Lord  Christ  is  ready  to  receive  all  sinners  that 
come  to  him  ;  they  who  receive  not  this  testimony,  make 
God  a  liar,  both  Father,  Son,  and  Spirit.  Whatever  the 
Lord  Christ  is  in  the  constitution  of  his  person,  in  the  repre¬ 
sentation  of  the  Father,  in  his  office,  in  what  he  did  on  the 
earth,  in  what  he  doth  in  heaven,  proclaims  the  same 
truth.  Nothing  but  cursed  obstinacy  in  sin  and  unbelief  can 
suggest  a  thought  unto  our  minds,  that  he  is  not  willing  to  re¬ 
ceive  us  when  we  come  unto  him.  Herein  we  are  to  bear  tes¬ 
timony  against  the  unbelief  of  all  unto  whom  the  gospel  is 
preached,  that  come  not  unto  him.  Unbelief  acting  itself 
herein,  includes  a  contempt  of  the  wisdom  of  God,  a  denial  of 
his  truth  or  faithfulness,  an  impeachment  of  the  sincerity  of 
Christ  in  his  invitations,  making  him  a  deceiver,  and  will  issue 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST. 


561 


in  an  express  hatred  of  his  person  and  office,  and  of  the  wis¬ 
dom  of  God  in  him.  Here  then  you  are  shut  up,  you  cannot 
from  hence  take  any  countenance  unto  your  unbelief. 

Sixthly,  Consider  that  he  is  as  able  to  save  us,  as  he  is  ready 
and  willing  to  receive  us.  The  testimonies  which  he  hath  given 
us  unto  his  goodness  -and  love  are  uncontrollable,  and  none 
dare  directly  to  call  in  question,  or  deny  his  power.  Generally 
this  is  taken  for  granted  by  all,  that  Christ  is  able  to  save  us  if 
he  will  ;  yea,  who  shall  question  his  ability  to  save  us,  though 
we  live  in  sin  and  unbelief?  and  many  expect  that  he  will  do 
so,  because  they  believe  he  can  if  he  will.  But  indeed  Christ 
hath  no  such  power,  no  such  ability  ;  he  cannot  save  unbeliev¬ 
ing  impenitent  sinners,  for  this  cannot  be  done  without  denying 
himself,  acting  contrary  to  his  word,  and  destroying  his  own 
glory.  Let  none  please  themselves  with  such  vain  imagina¬ 
tions  ;  Christ  is  able  to  save  all  them,  and  only  them  who  come 
to  God  by  him.  Whilst  you  live  in  sin  and  unbelief,  Christ 
himself  cannot  save  you.  But  when  it  comes  to  the  trial  in 
particular,  some  are  apt.  to  think,  that  although  they  will  not 
conclude  that  Christ  cannot  save  them,  yet  they  do  on  various 
accounts  say,  that  they  cannot  be  saved  by  him.  This  there¬ 
fore  we  also  give  testimony  unto,  in  our  exhortation  to  come 
unto  him  ;  namely,  that  his  power  to  save  those  that  shall  com¬ 
ply  with  his  call  is  sovereign,  incontrollable,  almighty,  that  no¬ 
thing  can  stand  in  the  way  of.  All  things  in  heaven  and  earth 
are  committed  unto  him,  all  power  is  his,  and  he  will  use  it 
unto  this  end;  namely,  the  assured  salvation  of  all  that  come 
unto  him. 

Seventhly,  Consider  greatly  what  hath  been  spoken  of  the  re¬ 
presentation  of  God,  and  all  the  holy  properties  of  his  nature 
in  him.  Nothing  can  possibly  give  us  more  encouragement 
to  come  unto  him ;  for  we  have  manifested,  that  God  who  is 
infinitely  wise  and  glorious,  hath  designed  to  exert  all  the  holy 
properties  of  his  nature,  his  mercy,  love,  grace,  goodness,  right¬ 
eousness,  wisdom,  and  power  in  him,  in  and  unto  the  salvation 
of  them  that  do  believe.  Whoever  therefore  comes  unto 
Christ  by  faith  on  this  representation  of  the  glory  of  God  in 
him,  he  ascribes  and  gives  unto  God  all  that  glory  and  honour 


562 


AN  EXHORTATION  UNTO  SUCH 


which  he  aimeth  at  from  his  creatures,  and  we  can  do  nothin « 
wherewith  he  is  pleased  equal  unto  it.  Every  poor  soul  that 
comes  by  faith  unto  Christ,  gives  unto  God  all  that  glory  which 
it  is  his  design  to  manifest  and  be  exalted  in  ;  and  what  can  we 
do  more?  There  is  more  glory  given  unto  God  by  coming 
unto  Christ  in  believing,  than  in  keeping  the  whole  law,  inas¬ 
much  as  he  hath  more  eminently  manifested  the  holy  proper¬ 
ties  of  his  nature  in  the  way  of  salvation  by  Christ,  than  in  giv¬ 
ing  of  the  law  ;  there  is  therefore  no  man  who  under  gospel  in¬ 
vitations  refuseth  to  come  unto,  and  close  with  Christ  by  believ¬ 
ing,  but  secretly,  through  the  power  of  darkness,  blindness,  and 
unbelief,  he  hates  God,  dislikes  all  his  ways,  would  not  have 
his  glory  exalted,  nor  manifested,  choosing  rather  to  die  in 
enmity  against  him,  than  to  give  glory  to  him.  Do  not  deceive 
yourselves,  it  is  not  an  indifferent  thing,  whether  you  will  come 
in  unto  Christ  upon  his  invitations  or  no  ;  a  thing  that  you  may 
put  off  from  one  season  unto  another  ;  your  present  refusal  of 
it,  is  as  high  an  act  of  enmity  against  God,  as  your  nature  is 
capable  of. 

Eighthly,  Consider  that  by  coming  unto  Christ,  you  shall  have 
an  interest  in  all  that  glory  which  we  have  proposed  unto  you  ; 
for  Christ  will  become  yours  more  intimately  than  your  wives 
and  children  are  yours,  and  so  all  his  glory  is  yours  also.  All 
are  apt  to  be  affected  with  the  good  things  of  their  relations, 
their  grace,  their  riches,  their  beauty,  their  power  ;  for  they 
judge  themselves  to  have  an  interest  in  them,  by  reason  of 
their  relation  unto  them.  Christ  is  nearer  to  believers  than 
any  natural  relations  are  to  us  whatever  ;  they  have  therefore 
an  interest  in  all  his  glory.  And  is  this  a  small  thing  in  your 
eyes,  that  Christ  shall  be  yours,  and  all  his  glory  shall  be  yours, 
and  you  shall  have  the  advantage  of  it  unto  your  eternal  bless¬ 
edness  ?  Is  it  nothing  unto  you  to  continue  strangers  from, 
and  uninterested  in  all  this  glory ;  to  be  left  to  take  your  por¬ 
tion  in  this  world  in  lusts,  and  sins,  and  pleasures,  and  a  few 
perishing  trifles,  with  eternal  ruin  in  the  close,  whilst  such  du¬ 
rable  substance,  such  riches  of  glory  are  tendered  unto  you  ? 

Lastly,  Consider  the  horrible  ingratitude  there  is  in  a  neglect 
or  refusal  to  come  in  to  Christ  upon  his  invitation,  with  the 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST. 


563 


doleful  eternal  ruin  that  will  ensue  thereon;  ‘How shall  we  es¬ 
cape  if  we  neglect  so  great  salvation  ?’  Impenitent  unbelievers 
under  the  preaching  oi  the  gospel,  are  the  vilest  and  most  un¬ 
grateful  of  all  God’s  creation.  The  devils  themselves,  as  wick¬ 
ed  as  they  are,  are  not  guilty  of  this  sin,  for  Christ  is  never  ten¬ 
dered  unto  them,  they  never  had  an  offer  of  salvation  on  faith 
and  repentance  ;  this  is  their  peculiar  sin,  and  will  be  the  pecu¬ 
liar  aggravation  of  their  misery  unto  eternity.  Hear,  ye  despi- 
sers,  wonder,  and  perish.  The  sin  of  the  devil  is  in  malice  and 
opposition  unto  knowledge,  above  what  the  nature  of  man  is 
capable  of  in  this  world.  Men  therefore  must  sin  in  some  in¬ 
stance  above  the  devil,  or  God  would  not  give  them  their  eter¬ 
nal  portion  with  the  devil  and  his  angels  ;  this  is  unbelief. 

Some,  it  may  be,  will  say,  What  then  shall  we  do  ?  what 
shall  we  apply  ourselves  unto?  what  is  it  that  is  required  of  us? 

1.  Take  the  advice  of  the  Apostle,  Heb.  iii.  7,  8,  13. — ‘  To¬ 
day  if  ye  will  hear  his  voice,  harden  not  your  hearts,  as  in  the 
provocation,  in  the  day  of  temptation  in  the  wilderness  ;  but  ex¬ 
hort  one  another  daily  while  it  is  called,  To-day  ;  lest  any  of 
you  be  hardened  through  the  deceitfulness  of  sin.’  This  day, 
even  this  is  unto  you  in  the  tender  of  grace  the  acceptable  time, 
this  is  the  day  of  salvation.  Others  have  had  this  day  as  well 
as  you,  and  have  missed  their  opportunity;  take  heed  lest  it 
should  be  so  with  you  also.  How  if  any  one  should  write  it 
down,  or  peculiarly  commit  it  to  remembrance,  this  day  there 
was  a  tender  of  Christ  and  salvation  in  him  made  unto  my 
soul  ;  from  this  time  I  will  resolve  to  give  up  myself  unto  him. 
And  if  you  find  your  resolutions,  charge  your  consciences  with 
what  you  have  engaged,  and  make  yourselves  to  know,  that  if 
you  go  back  from  it,  it  is  a  token  that  you  are  going  to  ruin. 

2.  Consider  that  it  is  high  time  for  you  to  make  somewhat 
of  religion.  Do  not  hang  always  in  suspense  ;  let  it  not  be  a 
question  with  yourselves,  whether  you  have  a  mind  to  be  saved 
or  no.  This  is  as  good  a  time  and  season  for  a  resolution  as 
ever  you  are  like  to  have  whilst  in  this  world.  Some  things, 
nay,  many  things  may  fall  in  between  this  and  the  next  oppor¬ 
tunity,  that  shall  put  you  backward,  and  make  your  entrance 
into  the  kingdom  of  heaven  far  more  difficult  than  ever  it  was ; 


564 


AN  EXHORTATION  UNTO  SUCH 


and  the  living  in  that  uncertainty  at  best,  which  you  do,  of  what 
will  become  of  you  unto  eternity,  is  the  most  miserable  kind  of 
life  in  the  world.  Those  who  put  far  from  them  the  evil  day, 
and  live  in  the  pursuit  of  lusts  and  pleasures,  have  somewhat 
that  gives  them  present  satisfaction,  and  they  say  not,  there  is 
no  hope,  because  they  find  the  life  of  the  hand  ;  but  you  have 
nothing  that  gives  you  any  prevalent  refreshment,  neither  will 
your  latter  end  be  better  than  theirs,  if  you  die  without  an  in¬ 
terest  in  Christ  Jesus.  Come  therefore  at  length  unto  a  deter¬ 
minate  resolution  what  you  will  do  in  this  matter.  Christ  hath 
waited  long  for  you,  and  who  knows  how  soon  he  may  with¬ 
draw,  never  to  look  after  you  any  more  ? 

Upon  occasion  of  the  preceding  discourse  concerning  the  glo¬ 
ry  of  Christ,  I  thought  it  necessary  to  add  unto  it  this  brief  ex¬ 
hortation  unto  faith  in  him,  aiming  to  suit  it  unto  the  capacity 
of  the  meanest  sinner  that  is  capable  of  any  self-consideration 
as  unto  his  eternal  welfare.  But  yet  a  little  farther,  to  give  ef¬ 
ficacy  unto  this  exhortation,  it  will  be  necessary  to  remove 
some  of  those  common  and  obvious  tergiversations  that  convinc¬ 
ed  sinners  do  usually  betake  themselves  unto,  to  put  off  a  pre¬ 
sent  compliance  with  the  calls  of  Christ  to  come  unto  him  ;  for 
although  it  is  unbelief  alone  acting  in  the  darkness  of  men’s 
minds,  and  the  obstinacy  of  their  wills,  that  effectually  keeps 
off  sinners  from  coming  unto  Christ  upon  his  call,  yet  it  shrouds 
itself  under  various  pretences,  that  it  may  not  appear  in  its  own 
ugly  form  ;  for  no  sin,  whereof  men  can  be  guilty  of  in  this 
world,  is  of  so  horrible  a  nature,  and  so  dreadful  an  aspect,  as  is 
this  unbelief,  where  a  clear  view  of  it  is  obtained  in  evangelical 
light ;  wherefore  by  the  aid  of  Satan,  it  suggests  other  pleas  and 
pretences  unto  the  minds  of  sinners,  under  which  they  may 
countenance  themselves  in  a  refusal  to  come  to  Christ,  2  Cor. 
iv.  4.  ‘  In  whom  the  God  of  this  world  hath  blinded  the  minds 
of  them  who  believe  not,  lest  the  light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God,  should  shine  unto  them.’  Any 
thing  else  it  shall  be,  but  not  unbelief,  that  they  all  disavow. 
I  shall  therefore  speak  unto  a  few  of  those  tergiversations  in  this 
ease  which  are  obvious,  and  which  are  exemplified  in  the  gos¬ 
pel  itself.  - 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST. 


565 


I.  Some  do  say  on  such  exhortations,  What  is  it  that  you 
would  have  us  to  do?  we  hear  the  word  preached,  we  believe 
it  as  well  as  we  can,  we  do  many  things  willingly,  and  abstain 
from  many  evils  diligently  ;  what  is  more  required  of  us  ?  This 
is  the  language  of  the  hearts  of  the  most  with  whom  in  this  case 
we  have  to  do.  And  I  say, 

1.  It  is  usual  with  them  who  do  something  in  the  ways  of 
God,  but  not  all  they  should,  and  so  nothing  in  a  due  manner, 
to  expostulate  about  requiring  of  them  more  than  they  do.  So 
the  people  dispute  with  God  himself,  Mai.  i.  6.  1  A  son  honour- 
eth  his  father,  and  a  servant  his  master ;  if  then  I  be  a  father, 
where  is  mine  honour  ?  and  if  I  be  a  master,  where  is  my  fear? 
saith  the  Lord  of  hosts  unto  you,  O  priests,  that  despise  my 
name;  and  ye  say,  Wherein  have  we  despised  thy  name?’ 
chap.  iii.  8,  13.  1  Will  a  man  rob  God?  yet  ye  have  robbed  me; 
but  ye  say,  Wherein  have  we  robbed  thee  ?  In  tithes  and  in 
offerings.  Your  words  have  been  stout  against  me,  saith  the 
Lord  ;  yet  ye  say,  What  have  we  spoken  so  much  against  thee?’ 
So  they  in  the  gospel,  who  esteemed  themselves  to  have  done 
their  duty,  being  pressed  unto  faith  by  Christ  Jesus,  ask  him 
with  some  indignation,  1  What  shall  we  do,  that  we  might  work 
the  works  of  God  V  John  vi.  28.  If  what  we  do  be  not  enough, 
what  is  it  that  you  require  more  of  us  ?  So  was  it  with  the 
young  man,  Matth.  xix.  20.  1  What  do  I  lack  yet?’  Be  advised 
therefore  not  to  be  too  confident  of  your  state,  lest  you  should 
yet  lack  that  one  thing,  the  want  whereof  might  prove  your 
eternal  ruin. 

2.  The  things  mentioned,  with  all  of  the  like  nature,  which 
may  be  multiplied,  may  be  where  there  is  no  one  spark  of  sav¬ 
ing  faith.  Simon  Magus  heard  the  word,  and  believed  as  well 
as  he  could  ;  Herod  heard  it,  and  did  many  things  gladly  ;  and 
all  sorts  of  hypocrites  do  upon  their  convictions  perform  many 
duties,  and  abstain  from  many  sins  ;  so  as  that  notwithstanding 
this  plea  you  may  perish  for  ever. 

3.  Where  these  things  are  sincere,  they  belong  unto  the  ex¬ 
ercise  of  faith  ;  they  may  be  after  a  sort  without  faith,  but 
faith  cannot  be  without  them.  But  there  is  a  fundamental  act 
of  faith,  whereby  we  close  with  Christ,  whereby  we  receive 


566 


AN  EXHORTATION  UNTO  SUCH 


him,  that  is  in  order  of  nature  antecedent  unto  its  actings  in  all 
other  duties  and  occasions;  it  is  laying  the  foundation,  other 
things  belong  to  the  building.  This  is  that  you  are  called  on 
to  secure,  and  you  may  know  it  by  these  two  properties  : 

(1.)  It  is  singular.  So  our  Saviour  tells  the  Jews,  John  vi. 
29.  ‘This  is  the  work  of  God,  that  ye  believe  on  him  whom 
he  hath  sent.’  The  act,  work,  or  duty  of  faith  in  the  receiving 
of  Christ,  is  a  peculiar  singular  work,  wherein  the  soul  yields 
especial  obedience  unto  God  ;  it  is  not  to  be  reckoned  unto 
such  common  duties  as  those  mentioned,  but  the  soul  must  find 
out  wherein  it  hath  in  a  singular  manner  closed  with  Christ 
upon  the  command  of  God.  • 

(2.)  It  is  accompanied  with  an  universal  spiritual  change  in 
the  whole  soul,  2  Cor.  v.  17.  ‘  If  any  man  be  in  Christ,  he 
is  a  new  creature  ;  old  things  are  passed  away,  behold,  all 
things  are  become  new.’  Wherefore  if  you  would  not  choose 
rather  to  deceive  and  ruin  your  own  souls,  come  to  the  trial, 
whether  indeed  you  have  received  Christ  in  such  a  singular 
transforming  act  of  faith  ;  do  not  on  such  pretences  want  a 
compliance  with  the  word  of  exhortation  proposed  unto  you. 
But, 

II.  Some  will  say,  they  know  not  how  to  proceed  in  this 
work.  They  can  make  nothing  of  it ;  they  have  tried  to  come 
to  this  believing,  but  do  still  fail  in  what  they  design  ;  they  go 
on  and  off,  but  can  make  no  progress,  can  come  to  no  satisfac¬ 
tion  ;  therefore  they  think  it  best  to  let  things  go  in  general  as 
they  are.  without  putting  themselves  to  farther  trouble  as  unto 
any  especial  act  of  faith  in  the  receiving  of  Christ.  This  is  the 
language  of  men’s  hearts,  though  not  of  their  mouths,  another 
shelter  of  unbelief,  and  they  act  accordingly  ;  they  have  a  se¬ 
cret  despondency,  which  keeps  them  safe  from  attempting  areal 
closure  with  Christ  on  the  tender  of  the  gospel.  Something 
may  be  offered  unto  this  distempered  frame  of  mind. 

1.  Remember  the  disciples  that  were  fishing,  and  had  toiled 
all  night,  but  caught  nothing,  Luke  v.  3,  4.  Upon  the  coming 
of  Christ  unto  them,  he  requires  that  they  should  cast  out 
their  nets  once  more ;  Peter  makes  some  excuse  from  the  la¬ 
bour  which  they  had  taken  in  vain  all  night ;  however  he 


AS  ARE  NOT  YET  PARTAKERS  OP  CHRIST. 


567 


would  venture  once  more  on  the  command  of  Christ,  and  had 
an  astonishing  draught  of  fishes,  ver.  5 — 9.  Have  you  been 
wearied  with  disappointments  in  your  attempts  and  resolutions? 
yet  cast  in  your  net  this  once  more  upon  the  command  of 
Christ,  venture  this  once  more  to  come  unto  him  on  his  call 
and  invitation,  you  know  not  what  success  he  may  give  unto 
you. 

2.  Consider  that  it  is  not  failing  in  this  or  that  attempt  of 
coming  to  Christ,  but  a  giving  over  your  endeavours  that  will 
be  your  ruin.  The  woman  of  Canaan  in  her  great  outcry  to 
Christ  for  mercy,  Matth.  xv.  22.  had  many  a  repulse  ;  first  it  is 
said,  he  answered  her  not  a  word ;  then  his  disciples  desired 
that  he  would  send  her  away,  that  she  might  not  trouble  him 
any  more  ;  whereon  he  gives  a  reason  why  he  would  not  re¬ 
gard  her,  or  why  he  could  justly  pass  her  by,  she  was  not  an 
Israelitish,  unto  whom  he  was  sent ;  yet  she  gives  not  over, 
but  pressing  into  his  presence,  cries  out  for  mercy,  ver.  25.  Be¬ 
ing  come  to  that  issue,  to  try  and  draw  out  her  faith  to  the  ut¬ 
most,  which  was  his  design  from  the  beginning,  he  reckons  her 
among  dogs,  that  were  not  to  have  children’s  bread  given  unto 
them.  Had  she  now  at  last  given  over  upon  this  severe  rebuke, 
she  had  never  obtained  mercy  ;  but  persisting  in  her  request, 
she  at  last  prevailed,  ver.  27,  28.  It  may  be  you  have  prayed, 
and  cried,  and  resolved,  and  vowed,  but  all  without  success,  as 
you  suppose ;  sin  hath  broken  through  all ;  however,  if  you 
give  not  over,  you  shall  prevail  at  last ;  you  know  not  at  what 
time  God  will  come  in  with  his  grace,  and  Christ  will  manifest 
his  love  unto  you,  as  unto  the  poor  woman,  after  manya  rebuke. 
It  may  be  after  all,  he  will  do  it  this  day,  and  if  not,  he  may  do 
it  another,  do  not  despond.  T,ake  that  word  of  Christ  himself 
for  your  encouragement,  Prov.  viii.  34.  (  Blessed  is  the  man 
that  heareth  me,  watching  daily  at  my  gates,  waiting  at  the  posts 
of  my  doors.’  If  yon  hear  him,  and  wait,  though  you  have  not 
yet  admission,  but  are  kept  at  the  gates  and  posts  of  the  doors, 
yet  in  the  issue  you  shall  be  blessed. 

3.  The  rule  in  this  case  is,  Hos.  vi.  3.  ‘  Then  shall  we  know, 
if  we  follow  on  to  know.’  Are  you  in  the  way  of  knowing 
Christ,  in  the  use  of  means,  hearing  the  word,  and  sincere  en- 


568 


AN  EXHORTATION  UNTO  SUCH 


deavours  in  holy  duties  ?  though  you  cannot  yet  attain  unto 
any  evidence  that  you  have  received  him,  have  dosed  with 
him,  nothing  can  ruin  you  but  giving  over  the  way  wherein 
you  are;  for  then  shall  you  know  if  you  follow  on  to  know  the 
Lord.  Many  can  give  you  their  experiences,  that  if  they  had 
been  discouraged  by  present  overwhelming  difficulties,  arising 
from  their  disappointments,  breaking  of  vows,  relapses  into  fol¬ 
ly,  they  had  been  utterly  ruined,  whereas  now  they  are  at  rest 
and  peace  in  the  bosom  of  Christ.  On  a  great  surprisal  Christ 
lost  at  once  many  disciples,  and  they  lost  their  souls,  John  vi. 
66.  1  They  went  back  and  walked  no  more  with  him  take 
heed  of  the  like  discouragements. 

III.  Some  may  say,  yea,  practically  they  do  say,  that  these 
things  indeed  are  necessary  ;  they  must  come  to  Christ  by  be¬ 
lieving,  or  they  are  undone  ;  but  this  is  not  the  season  of  it, 
there  will  be  time  enough  to  apply  themselves  unto  it  when 
other  occasions  are  past ;  at  present  they  have  not  leisure  to 
enter  upon,  and  go  through'with  this  duty  ;  wherefore  they  will 
abide  in  their  present  state  for  a  while,  hearing  and  doing  many 
things,  and  when  time  serves,  will  apply  themselves  unto  this 
duty  also. 

1.  This  is  an  uncontrollable  evidence  of  that  sottishness  and 
folly  which  is  come  upon  our  nature  by  sin.  A  depravation 
that  the  Apostle  places  in  the  head  of  the  evils  of  corrupted  na¬ 
ture,  Tit.  iii.  3.  1  For  we  ourselves  also  were  sometimes  fool¬ 
ish,  disobedient,  deceived,  serving  divers  lusts  and  pleasures,’ 
& c.  Can  any  thing  be  more  foolish,  sottish,  and  stupid,  than 
for  men  to  put  off  the  consideration  of  the  eternal  concernment 
of  their  souls  for  one  hour,  being  altogether  uncertain  whether 
they  shall  live  another  or  no  ?  to  prefer  present  trifles  before 
the  blessedness  or  misery  of  an  immortal  state  ?  For  those  who 
never  heard  of  these  things,  who  never  had  any  conviction  of 
sin  and  judgment,  to  put  the  evil  day  far  from  them,  is  not 
much  to  be  admired ;  but  for  you  who  have  Christ  preached 
unto  you,  who  own  a  necessity  of  coming  unto  him,  to  put  it 
off  from  day  to  day  upon  such  slight  pretences,  it  is  an  astonish- 
able  folly.  May  you  not  be  spoken  unto  in  the  language  of  the 
wisdom  of  God,  Prov.  vi.  9.  1  How  long  wilt  thou  sleep,  O  slug- 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST. 


569 


gard?  when  wilt  thou  arise  out  of  thy  sleep?’  You  come  to 
hear  the  word,  and  when  you  go  away  the  language  of  your 
hearts  is,  ‘  Yet  a  little  sleep,  a  little  slumber,  a  little  folding  of 
the  hands  to  sleep  we  will  abide  a  little  while  in  our  present 
state,  and  afterwards  we  will  rouse  up  ourselves.  Under  this 
deceit  do  multitudes  perish  every  day.  This  is  a  dark  shade, 
wherein  cursed  unbelief  lies  hid. 

2.  Consider  that  this  is  the  greatest  engine  that  Satan  makes 
use  of  in  the  world,  among  them  that  hear  the  word  preached 
unto  them,  for  the  ruin  of  their  souls.  He  hath  other  arts,  and 
ways,  and  methods  of  dealing  with  other  men,  as  by  sensual 
and  worldly  lusts  ;  but  as  unto  them  who  through  their  con¬ 
victions  do  attend  unto  the  preaching  of  the  word,  this  is  his 
great  and  almost  only  engine  for  their  ruin.  There  needs  no 
haste  in  this  matter,  another  time  will  be  more  seasonable,  you 
may  be  sure  not  to  fail  of  it  before  you  die  ;  however,  this  pre¬ 
sent  day  and  time  is  most  unfit  for  it,  you  have  other  things  to 
do,  you  cannot  part  with  your  present  frame,  you  may  come 
again  to  hear  the  word  the  next  opportunity.  Know  assuredly, 
if  your  minds  are  influenced  unto  delays  of  coming  to  Christ  by 
such  insinuations,  you  are  under  the  power  of  Satan,  and  he  is 
like  enough  to  hold  you  fast  unto  destruction. 

3.  This  is  as  evil  and  dangerous  a  posture,  or  frame  of  mind, 
as  you  can  well  fall  under.  If  you  have  learned  to  put  off 
God,  and  Christ,  and  the  word,  for  the  present  season,  and  yet 
relieve  yourselves  in  this,  that  you  do  not  intend  like  others  al¬ 
ways  to  reject  them,  but  will  have  a  time  to  hearken  to  their 
calls ;  you  are  secured  and  fortified  against  all  convictions  and 
persuasions,  all  fears;  one  answer  will  serve  for  all,  within  a 
little  while  you  will  do  all  that  can  be  required  of  you.  This 
is  that  which  ruins  the  souls  of  multitudes  every  day.  It  is 
better  dealing  with  men  openly  profligate,  than  with  such  a 
trifling  promiser.  See  Isa.  v.  7,  10. 

4.  Remember  that  the  Scripture  confines  you  unto  the  pre¬ 
sent  day,  without  the  least  intimation  that  you  shall  have  either 
another  day,  or  another  tender  of  grace  and  mercy  in  any  day, 
2  Cor.  vi.  2.  1  Behold,  now  is  the  accepted  time  ;  behold,  now 
is  the  day  of  salvation,’  Heb.  iii.  7,  13.  chap.  xii.  15.  Take 

72 


570 


AN  EXHORTATION  UNTO  SUCH 


care  lest  you  come  short  of  the  grace  of  God,  miss  of  it  by  miss¬ 
ing  your  opportunity.  Redeem  the  time,  or  you  are  lost  for 
ever. 

5.  As  unto  the  pretence  of  your  occasions  and  business. there 
is  a  ready  way  to  disappoint  the  craft  of  Satan  in  that  pre¬ 
tence,  namely,  to  mix  thoughts  of  Christ,  and  the  renovation 
of  your  resolutions,  either  to  come  or  to  cleave  unto  him,  with 
all  your  occasions.  Let  nothing  put  it  utterly  out  of  your 
minds  ;  make  it  familiar  unto  you,  and  you  will  beat  Satan  out 
of  that  stronghold,  Prov.  vii.  4.  ‘  Say  unto  wisdom,  Thou 

art  my  sister;  and  call  understanding  thy  kinswoman.’  How¬ 
ever,  shake  yourselves  out  of  this  dust,  or  destruction  lies  at  the 
door. 

IV.  It  is  the  language  of  the  heart  of  some,  that  if  they  give 
up  themselves  unto  a  compliance  with  this  exhortation,  and  go 
seriously  about  this  duty,  they  must  relinquish  and  renounce 
all  their  lusts  and  pleasures,  yea,  much  of  their  converse  and 
society,  wherein  they  find  so  much  present  satisfaction,  as  that 
they  know  not  how  to  part  with  them.  If  they  might  retain 
their  old  ways,  at  least  some  of  them,  it  were  another  matter, 
but  this  total  relinquishment  of  all  is  very  severe. 

Answ.  1.  The  Jesuites  preaching  and  painting  of  Christ 
amonsf  some  of  the  Indians,  concealed  from  them  his  cross  and 
sufferings,  telling  them  only  of  his  present  glory  and  power  ; 
so  as  they  pretended  to  win  them  over  to  faith  in  him,  hiding 
from  them  that  whereby  they  might  be  discouraged  ;  and  so 
preached  a  false  Christ  unto  them,  one  of  their  own  framing. 
We  dare  do  no  such  thing  for  all  the  world  ;  we  can  here  use 
no  condescension,  no  compliance,  no  composition  with  respect 
unto  any  sin  or  lust ;  we  have  no  commission  to  grant  that  re¬ 
quest  of  Lot,  £  Is  it  not  a  little  one  ?  let  it  be  spared nor  to 
come  to  Naaman’s  terms,  c  God  be  merciful  to  me  in  this  thins-, 
in  all  others  I  will  be  obedient.’  Wherefore, 

2.  We  must  here  be  peremptory  with  you,  whatever  be  the 
event ;  if  you  are  discouraged  by  it,  we  cannot  help  it ;  cursed 
be  the  man  that  shall  encourage  you  to  come  to  Christ,  with 
hopes  of  indulgence  unto  any  one  sin  whatever.  I  speak  not 
this,  as  though  you  could  at  once  absolutely  and  perfectly  leave 


AS  ARE  NOT  YET  PARTAKERS  OF  CHRIST.  571 


all  sin  in  the  root  and  branches  of  it;  but  only  you  are  to  do 
it  in  heart  and  resolution,  engaging  into  an  universal  mortifi¬ 
cation  of  all  sin,  as  by  grace  from  above  you  shall  be  enabled  : 
but  your  choice  must  be  absolute,  without  reserves,  as  to  love, 
interest,  and  design  ;  God  or  the  world,  Christ  or  Belial,  holi¬ 
ness  or  sin  ;  there  is  no  medium,  no  terms  of  composition,  2 
Cor.  vi.  15 — 18. 

3.  As  unto  what  you  pretend  of  your  pleasures,  the  truth  is, 
you  never  yet  had  any  real  pleasure,  nor  do  know  what  it  is  ; 
how  easy  were  it  to  declare  the  folly,  vanity,  bitterness,  poison 
of  those  things  which  you  have  esteemed  your  pleasures  ? 
Here  alone,  namely  in  Christ,  and  a  participation  of  him,  are 
true  pleasures  and  durable  riches  to  be  obtained  ;  pleasure  of 
the  same  nature  with,  and  such  as  like  pleasant  streams  flow 
down  into  the  ocean  of  eternal  pleasures  above.  A  few  mo¬ 
ments  in  these  joys  are  to  be  preferred  above  the  longest  con¬ 
tinuance  in  the  cursed  pleasures  of  this  world,  Prov.  iii.  13 — 
18.  £  Happy  is  the  man  that  fmdeth  wisdom,  and  the  man  that 
getteth  understanding.  For  the  merchandise  of  it  is  better  than 
the  merchandise  of  silver,  and  the  gain  thereof  than  fine  gold. 
She  is  more  precious  than  rubies;  and  all  the  things  thou 
canst  desire,  are  not  to  be  compared  unto  her.  Length  of 
days  is  in  her  right  hand  ;  and  in  her  left  hand  riches  and  hon¬ 
our.  Her  ways  are  ways  of  pleasantness,  and  all  her  paths 
are  peace.  She  is  a  tree  of  life  to  them  that  lay  hold  upon  her ; 
and  happy  is  every  one  that  retaineth  her.5 

Y.  It  will  be  said  by  some,  that  they  do  not  see  those  who 
profess  themselves  to  be  believers,  to  be  so  much  better  than 
they  are,  as  that  you  need  to  press  us  so  earnestly  to  so  great  a 
change;  we  know  not  why  we  should  not  be  accounted  be¬ 
lievers  already  as  well  as  they.  I  shall  in  a  few  words,  as  well 
as  I  am  able,  lay  this  stumbling  block  out  of  the  way,  though 
I  confess  at  this  day  it  is  weighty  and  cumbersome.  And  I  say, 

1.  Among  them  that  profess  themselves  to  be  believers,  there 
are  many  false,  corrupt  hypocrites  ;  and  it  is  no  wonder  that 
on  various  occasions  they  lay  the  stumbling  block  of  their  ini¬ 
quities  before  the  face  of  others  ;  but  they  shall  bear  their  own 
burden  and  judgment. 


572 


AN  EXHORTATION,  &C. 


2.  It  is  acknowledged,  it  must  be  bewailed  that  some  who 
have  reason  to  be  judged  true  believers,  yet  through  their  un- 
mortified  pride,  or  covetousness,  or  carelessness  in  their  con¬ 
versation,  or  vain  attire,  and  conformity  to  the  world,  or  fro- 
wardness,  do  give  just  occasion  of  offence.  We  confess  that 
God  is  displeased  herewith,  Christ  and  the  gospel  dishonoured, 
and  many  that  are  weak  are  wounded,  and  otherwise  discou¬ 
raged.  But  as  for  you,  this  is  not  your  rule  ;  this  is  not  pro¬ 
posed  unto  you,  but  that  word  only  is  so  that  will  never  fail 
you. 

3.  The  world  doth  not  know,  nor  is  able  to  make  a  right 
judgment  of  believers  :  nor  do  you  so,  for  it  is  the  spiritual 
man  alone  that  discerneth  the  things  of  God.  Their  infirmi¬ 
ties  are  visible  to  all,  their  graces  invisible  ;  the  King’s  daugh¬ 
ter  is  glorious  within.  And  when  you  are  able  to  make  a 
right  judgment  of  them,  yon  will  desire  no  greater  advance¬ 
ment  than  to  be  of  their  society,  Psal.  xvi.  3. 

These  few  instances  of  the  pretences  wherewith  unbelief 
covers  its  deformity,  and  hides  that  destruction  wherewith  it  is 
accompanied,  may  suffice  unto  our  present  purpose  ;  they  are 
multiplied  in  the  minds  of  men,  impregnated  by  the  sugges¬ 
tions  of  Satan  on  their  darkness  and  folly.  A  little  spiritual 
wisdom  will  rend  the  vail  of  them  all,  and  expose  unbelief  act¬ 
ing  in  enmity  against  Christ  under  them.  But  what  hath  been 
spoken,  may  suffice  to  answer  the  necessity  of  the  preceding 
exhortation  on  this  occasion. 


THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS.  573 


CHAP.  XVI. 

T  HE  WAY  AND  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL 

DECAYS,  AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE. 

The  application  of  the  same  truth,  in  the  second  place,  be¬ 
longs  unto  believers,  especially  such  as  have  made  any  long 
profession  of  walking  in  the  ways  of  God  and  the  gospel. 
And  that  which  I  design  herein,  is  to  manifest,  that  a  steady 
spiritual  view  of  the  glory  of  Christ  by  faith,  will  give  them  a 
gracious  revival  from  inward  decays,  and  fresh  springs  of  grace, 
even  in  their  latter  days.  A  truth  this  is,  as  we  shall  see  con¬ 
firmed  by  Scripture, .  with  the  joyful  experience  of  multi- 
tudes  of  believers,  and  is  of  great  importance  unto  all  that 
are  so. 

There  are  two  things,  which  those  who  after  a  long  profes¬ 
sion  of  the  gospel  are  entering  into  the  confines  of  eternity,  do 
long  for  and  desire.  The  one  is,  that  all  their  breaches  may  be 
repaired,  their  decays  recovered,  their  backslidings  healed  ;  for 
unto  these  things  they  have  been  less  or  more  obnoxious  in  the 
course  of  their  walking  before  God.  The  other  is,  that  they 
may  have  fresh  springs  of  spiritual  life,  and  vigorous  actings  of 
all  divine  graces,  in  spiritual  mindedness,  holiness,  and  fruit¬ 
fulness,  unto  the  praise  of  God,  the  honour  of  the  gospel,  and 
the  increase  of  their  own  peace  and  joy.  These  things  they 
value  more  than  all  the  world,  and  all  that  is  in  it ;  about  these 
things  are  their  thoughts  and  contrivances  exercised  night  and 
day.  Those  with  whom  it  is  otherwise,  whatever  they  pretend, 
are  in  the  dark  unto  themselves,  and  their  own  condition  ;  for 
it  is  in  the  nature  of  this  grace  to  grow  and  increase  unto  the 
end.  As  rivers,  the  nearer  they  come  unto  the  ocean  whither 
they  tend,  the  more  they  increase  their  waters,  and  speed  their 
streams  ;  so  will  grace  flow  more  freely  and  fully  in  its  near 
approaches  to  the  ocean  of  glory.  That  is  not  saving  which 
doth  not  so. 

An  experience  hereof,  I  mean  of  the  thriving  of  grace,  to- 


374  THE  MEANS  OP  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

wards  the  end  of  our  course,  is  that  alone  which  can  support 
us  under  the  troubles  and  temptations  of  life,  which  we  have  to 
conflict  withal.  So  the  Apostle  tells  us,  that  this  is  our  great 
relief  in  all  our  distresses  and  afflictions,  whereon  ‘  we  faint 
not,  that  as  our  outward  man  doth  perish,  so  the  inward  man 
is  renewed  day  by  day,5  2  Cor.  iv.  16.  If  it  be  so,  that  in  the 
daily  decays  of  the  outward  man,  in  all  the  approaches  of  its 
dissolution,  we  have  inward  spiritual  revivals  and  renovations, 
we  shall  not  faint  in  what  we  undergo.  And  without  such 
continual  renovations,  we  shall  faint  in  our  distresses,  whatever 
other  things  we  may  have,  or  whatever  we  pretend  unto  the 
contrary. 

And  ordinarily  it  is  so  in  the  holy,  wise  providence  of  God, 
that  afflictions  and  troubles  increase  with  age.  It  is  so  in  an 
especial  manner  with  ministers  of  the  gospel  ;  they  have  many 
of  them  a  share  in  the  lot  of  Peter,  which  our  Lord  Jesus  Christ 
declared  unto  him,  John  xxi.  18.  1  When  thou  wast  young, 
thou  girdest  thyself,  and  walkest  whether  thou  wouldst  ;  but 
when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy  hands,  and 
another  shall  gird  thee,  and  carry  thee  whether  thou  wouldst 
not.5  Besides  those  natural  distempers  and  infirmities  which 
accompany  the  decays  of  life,  troubles  of  life,  and  in  their  affairs 
do  usually  grow  upon  them,  when  they  look  for  nothing  less, 
but  were  ready  to  say  with  Job,  c  We  shall  die  in  our  nest,5  Job 
xxix.  18.  So  was  it  with  Jacob  after  all  his  hard  labour  and 
travel  to  provide  for  his  family,  such  things  fell  out  in  it  in  his 
old  age,  as  had  almost  broken  his  heart :  And  oft-times  both 
persecutions  and  public  dangers  do  befal  them  at  the  same 
season.  Whilst  the  outward  is  thus  perishing,  we  need  great 
supportment  that  we  faint  not.  And  this  is  only  to  be  had 
in  an  experience  of  daily  spiritual  renovations  in  the  inner 
man. 

The  excellency  of  this  mercy  the  Psalmist  expressed!  in  an 
heavenly  manner,  Psal.  xcii.  12 — 15.  £  The  righteous  shall 
flourish  like  the  palm-tree  ;  he  shall  grow  like  a  cedar  in  Leba¬ 
non.  Those  that  be  planted  in  the  house  of  the  Lord,  shall 
flourish  in  the  courts  of  our  God.  They  shall  still  bring  forth 
fruit  in  old  age;  they  shall  be  fat,  and  flourishing;  to  shew 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE. 


that  the  Lord  is  upright :  he  is  my  rock,  and  there  is  no  un¬ 
righteousness  in  him.’ 

The  promise  in  the  12th  verse,  respects  the  times  of  the  Mes¬ 
siah,  or  of  the  New  Testament,  for  so  it  is  prophesied  of  him  ; 

{ In  his  days  shall  the  righteous  flourish,’  Psal.  lxxii.  7.  namely, 
through  the  abundance  of  grace  that  should  be  administered 
from  his  fulness,  as  John  i.  16.  1  And  of  his  fulness  have  all  we 
received,  and  grace  for  grace.’  Col.  i.  19.  ‘  For  it  pleased  the 
Father,  that  in  him  should  all  fulness  dwell.’  And  herein  con¬ 
sists  the  glory  of  the  gospel,  and  not  in  outward  prosperity,  or 
external  ornaments  of  divine  worship.  The  flourishing  of  the 
righteous,  I  say,  in  grace  and  holiness,  is  the  glory  of  the  office 
of  Christ,  and  of  the  gospel.  Where  this  is  not,  there  is  no  glo¬ 
ry  in  the  profession  of  our  religion.  The  glory  of  kings  is  in 
the  wealth  and  peace  of  their  subjects  ;  and  the  glory  of  Christ 
is  in  the  grace  and  holiness  of  his  subjects. 

This  flourishing  is  compared  to  the  palm-tree  and  the  growth 
of  the  cedar.  The  palm-tree  is  of  the  greatest  verdure,  beauty, 
and  fruitfulness,  and  the  cedar  of  the  greatest  and  longest  growth 
of  any  trees.  So  are  the  righteous  compared  to  the  palm-tree, 
for  the  beauty  of  profession,  and  fruitfulness  in  obedience  ;  and 
unto  the  cedar,  for  a  continual  constant  growth  and  increase  in 
grace.  Thus  it  is  with  ail  that  are  righteous,  unless  it  be  from 
their  own  sinful  neglect,  as  it  is  with  many  in  this  day.  They 
are  hereon  rather  like  the  shrubs  and  heaths  in  the  wilderness, 
which  see  not  when  good  cometh,  than  like  the  palm-tree,  or 
the  cedars  of  Lebanon.  And  hereby  do  men  what  lies  in  them, 
to  obscure  the  glory  of  Christ  and  his  kingdom,  as  well  as  dis¬ 
quiet  their  own  souls. 

The  words  thdt  follow,  ver.  13.  ‘  They  that  be  planted  in  the 
house  of  the  Lord,  shall  flourish  in  the  courts  of  our  God,’  are 
not  distinctive  of  some  from  other,  as  though  some  only  of  the 
flourishing  righteous  were  so  planted  ;  but  they  are  descriptive 
of  them  all,  with  an  addition  of  the  ways  and  means  whereby 
they  are  caused  so  to  grow  and  flourish.  And  this  is  their  im¬ 
plantation  in  the  house  of  the  Lord ;  that  is,  in  the  church,  which 
is  the  seat  of  all  the  means  of  spiritual  life,  both  as  unto  growth 
and  flourishing,  which  God  is  pleased  to  grant  unto  believers. 


376  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

To  be  planted  in  the  house  of  the  Lord,  is  to  be  fixed  and  root¬ 
ed  in  the  grace  communicated  by  the  ordinances  of  divine  wor¬ 
ship.  Unless  we  are  planted  in  the  house  of  the  Lord,  we  can¬ 
not  flourish  in  his  courts,  Psal.  i.  3.  1  And  he  shall  be  like  a 
tree  planted  by  the  rivers  of  waters,  that  bringeth  forth  his  fruit 
in  his  season  ;  his  leaf  also  shall  not  wither,  and  whatsoever  he 
doth  shall  prosper.’  Unless  we  are  partakers  of  the  grace  ad¬ 
ministered  in  the  ordinances,  we  cannot  flourish  in  a  spiritual 
profession.  The  outward  participation  of  them  is  common 
unto  hypocrites,  that  bear  some  leaves,  but  neither  grow  like 
the  cedar,  nor  bear  fruit  like  the  palm-tree.  So  the  Apostle 
prays  for  be] ie vers,  that  Christ  may  dwell  in  their  hearts  by 
faith,  that  they  may  be  ‘  rooted  and  grounded  in  love,’Eph.  fin 
17.  1  rooted,  built  up,  and  established,’  Col.  ii.  7.  The  want 
hereof  is  the  cause  that  we  have  so  many  fruitless  professors  j 
they  have  entered  the  courts  of  God  by  profession,  but  were 
never  planted  in  his  house  by  faith  and  love.  Let  us  not  de¬ 
ceive  ourselves  herein  ;  we  may  be  entered  into  the  church,  and 
made  partakers  of  the  outward  privileges  of  it,  and  not  be  so 
planted  in  it  as  to  flourish  in  grace  and  fruitfulness. 

That  which  on  this  occasion  1  principally  intend,  is  the 
grace  and  privilege  expressed,  ver.  14.  £  They  shall  still  bring 
forth  fruit  in  old  age  ;  they  shall  be  fat,  and  flourishing.3 
There  be  three  things  which  constitute  a  spiritual  state,  or  be¬ 
long  to  the  life  of  God.  (1.)  That  believers  be  fat,  that  is,  by 
the  heavenly  juice,  sap,  or  fatness  of  the  true  olive,  of  Christ 
himself;  as  Rom.  xi.  17.  This  is  the  principle  of  spiritual 
life  and  grace  derived  from  him.  When  this  abounds  in  them, 
so  as  to  give  them  strength  and  vigour  in  the  exercise  of  grace, 
to  keep  them  from  decays  and  withering,  they  are  said  to  be 
fat,  which  in  the  Scripture-phrase  is  strong  and  healthy.  (2.) 
That  they  flourish  in  the  greenness  (as  the  word  is)  and  ver¬ 
dure  of  profession  ;  for  vigorous  grace  will  produce  a  flourish¬ 
ing  profession.  (3.)  That  they  still  bring  forth  fruit  in  all  du¬ 
ties  ot  holy  obedience.  All  these  are  promised  unto  them  even 
in  old  age. 

Even  trees  when  they  grow  old  (the  palm  and  the  cedar)  are 
apt  to  lose  of  their  juice  and  verdure  ;  and  men  in  old  age  are 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  677 


subject  unto  all  sorts  of  decays,  both  outward  and  inward.  It 
is  a  rare  thing  to  see  a  man  in  old  age  naturally  vigorous,  heal¬ 
thy,  and  strong ;  and  would  it  were  not  more  rare  to  see  any 
spiritually  so  at  the  same  season.  But  this  is  here  promised 
unto  believers  as  an  especial  grace  and  privilege,  beyond  what 
can  be  represented  in  the  growth  or  fruit-bearing  of  plants  and 
trees. 

The  grace  intended  is,  that  when  believers  are  under  all 
sorts  of  bodily  and  natural  decays,  and  it  maybe  have  been 
overtaken  with  spiritual  decays  also,  there  is  provision  made  in 
the  covenant  to  render  them  fat,  flourishing,  and  fruitful,  vigor¬ 
ous  in  the  power  of  internal  grace,  and  flourishing  in  the  ex¬ 
pression  of  it  in  all  duties  of  obedience,  which  is  that  which  we 
now  inquire  after.  Blessed  be  God  for  this  good  word  of  his 
grace,  that  he  hath  given  us  such  encouragement  against  all 
the  decays  and  temptations  of  old  age  which  we  have  to  conflict 
withal. 

And  the  Psalmist  in  the  next  words  declares  the  greatness  of 
this  privilege  ;  1  To  shew  that  the  Lord  is  upright;  he  is  my 
rock,  there  is  no  unrighteousnesss  in  him.’  Consider  the  op¬ 
positions  that  lie  against  the  flourishing  of  believers  in  old  age, 
the  difficulties  of  it,  the  temptations  that  must  be  conquered,  the 
actings  of  the  mind  above  its  natural  abilities  which  are  de¬ 
cayed,  the  weariness  that  is  apt  to  befal  us  in  a  long  spiritual 
conflict,  the  cries  of  the  flesh  to  be  spared,  and  we  shall  see  it 
to  be  an  evidence  of  the  faithfulness,  power,  and  righteousness 
of  God  in  covenant ;  nothing  else  could  produce  this  mighty 
effect.  So  the  prophet,  treating  of  the  same  promise,  Hos.  xiv. 
4 — 8.  closeth  his  discourse  with  that  blessed  remark,  ver.  9. 
£  Who  is  wise,  and  he  shall  understand  these  things  ?  prudent, 
and  he  shall  know  them?  for  the  ways  of  the  Lord  are  right, 
and  the  just  shall  walk  in  them.’  Spiritual  wisdom  will  make 
us  to  see  that  the  faithfulness  and  power  of  God  are  exerted  in 
this  work  of  preserving  believers  flourishing  and  fruitful  unto 
the  end. 

Having  laid  the  foundation  of  this  illustrious  testimony,  I 
shall  further  declare  and  confirm  my  intention,  so  to  make  way 
for  the  application  of  the  truth  under  consideration,  unto  this 

73 


578  THE  MEANS  OP  THE  RECOVERY  OP  SPIRITUAL  DECAYS, 

case,  manifesting,  that  the  way  whereby  we  may  be  made 
partakers  of  this  grace,  is  by  a  steady  view  of  the  glory  of 
Christ,  as  proposed  unto  us  in  the  gospel. 

There  is  a  latter  spring  in  the  year,  a  spring  in  autumn  ;  it  is 
indeed  for  the  most  part  but  faint  and  weak,  yet  is  it  such  as 
the  husbandman  cannot  spare.  And  it  is  an  evident  sign  of 
barren  ground,  when  it  doth  not  put  forth  afresh  towards  the 
end  of  the  year.  God  the  good  husbandman  looks  for  the 
same  from  us,  especially  if  we  had  a  summer’s  drought  in  spi¬ 
ritual  decays;  as  the  psalmist  complains,  Psal.  xxxii.  4.  ‘  For 
day  and  night  thy  hand  was  heavy  upon  me  ;  my  moisture  is 
turned  into  the  drought  of  summer.’  Had  we  not  had  a  lat¬ 
ter  spring  the  last  year,  the  land  had  greatly  suffered  under  the 
drought  of  the  summer.  And  if  we  have  had  such  a  drought 
in  the  course  of  our  profession  by  spiritual  decays,  as  God  the 
good  husbandmen  looks  for  a  latter  spring  in  us,  even  in  old 
age,  in  the  vigorous  acting  of  grace  and  fruitful  obedience  ;  so 
without  it  we  can  neither  have  peace  nor  joy  in  our  own  souls.  If 
a  man  therefore  hath  made  a  great  appearance  of  religion  in 
his  former  or  younger  days,  and  when  he  is  growinginto  age  be¬ 
comes  dead,  cold,  worldly,  selfish  ;  if  he  have  no  fresh  springs  of 
spiritual  life  in  him,  it  is  an  evidence  that  he  hath  a  barren  heart, 
that  was  never  really  fruitful  to  God.  I  know  that  many  stand 
in  need  of  being  excited  by  such  warning,  unto  a  diligent  con¬ 
sideration  of  their  state  and  condition.  It  is  true,  that  the  lat¬ 
ter  spring  doth  not  bring  forth  the  same  fruit  with  the  former. 
There  is  no  more  required  in  it,  but  that  the  ground  evidence 
itself  to  be  in  good  heart,  and  to  put  forth  that  which  is  proper 
unto  the  season.  It  may  be  such  graces  as  were  active  and 
vigorous  in  men  at  their  first  conversion  unto  God,  as  were 
carried  in  a  stream  of  warm  natural  affections,  may  not  so  em¬ 
inently  abound  in  the  latter  spring  of  old  age  ;  but  those  which 
are  proper  for  the  season,  as  namely,  spirituality,  heavenly¬ 
mindedness,  weaned  ness  from  the  world,  readiness  for  the 
cross,  and  death,  are  necessary,  even  in  old  age,  to  evidence 
that  we  have  a  living  principle  of  grace,  and  to  shew  thereby 
that  God  is  upright,  he  is  our  rock,  and  there  is  no  unrighteous- 


AND  OP  OBTAINING  FRESH  SPRINGS  OF  GRACE.  579 

ness  in  him.  What  is  further  to  be  insisted  on,  shall  be  reduced 
unto  these?  four  heads. 

First,  That  the  constitution  of  spiritual  life,  is  such  as  is 
meet  to  thrive,  grow,  and  increase  unto  the  end,  and  will  do  so, 
unless  it  be  from  the  default  of  them  in  whom  it  is. 

Secondly,  That  notwithstanding  this  nature  and  constitution 
of  spiritual  life,  yet  believers  are  subject  unto  many  decays,  part¬ 
ly  gradual,  and  partly  by  surprisals  into  temptation,  whereby 
the  growth  of  it  is  obstructed,  unto  the  dishonour  of  the  gospel, 
and  the  loss  of  their  own  peace  with  joy. 

Thirdly,  I  shall  shew  that  such  at  present  is  the  condition  of 
many  professors,  namely,  that  they  are  visibly  fallen  under 
spiritual  decays,  and  do  not  evidence  any  interest  in  the  blessed 
promise  insisted  on. 

Fourlhly,  On  the  confirmation  of  these  things,  our  inquiry 
will  be,  How  such  persons  may  be  delivered  from  such  decays, 
and  by  what  means  they  may  obtain  the  grace  here  promised, 
of  spiritual  flourishing  in  old  age,  both  in  the  strengthening  of 
the  inward  principle  of  life,  and  abounding  in  fruits  of  obedi¬ 
ence,  which  are  to  the  praise  of  God  by  Jesus  Christ ;  and  then 
we  shall  make  application  unto  this  case,  of  that  truth  which 
of  the  preceding  discourse,  is  the  subject. 

First,  The  constitution  of  spiritual  life  is  such,  as  is  meet  to 
grow  and  increase  unto  the  end.  Hereby  it  doth  distinguish 
itself  from  that  faith  which  is  temporary  ;  for  there  is  a  tempo¬ 
rary  faith  which  will  both  flourish  for  a  season,  and  bring  forth 
some  fruit,  but  it  is  not  in  its  nature  and  constitution  to  abide, 
to  grow  and  increase,  but  rather  to  decay  and  wither.  It  is  de¬ 
scribed  by  our  Lord  Jesus  Christ,  Matth.  xiii.  20,  21.  1  But  he 
that  received  the  seed  into  stony  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy  receiveth  it ;  yet  hath  he 
not  root  in  himself,  but  dureth  for  a  while;  for  when  tribula¬ 
tion  or  persecution  ariseth  because  of  the  word,  by  and  by  he 
is  offended.’  Either  some  great  temptation  extinguisheth  it,  or 
it  decays  insensibly,  until  the  mind  wherein  it  was  do  manifest 
itself  to  be  utterly  barren.  And  therefore  whoever  is  sensible 
of  any  spiritual  decays,  he  is  called  unto  a  severe  trial  and  exa¬ 
mination  of  himself  as  unto  the  nature  of  the  principle  of  his 


5S0  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

profession  and  obedience ;  for  such  decays  do  rather  argue  a 
principle  of  temporary  faith  only,  unto  which  they  are  proper 
and  natural,  than  that  whose  nature  it  is  to  thrive  and  grow  to 
the  end,  whereon  those  that  have  it,  shall,  as  it  is  in  the  promise, 
still  bring  forth  fruit,  and  without  their  own  great  guilt  be  al¬ 
ways  freed  from  such  decays. 

That  this  spiritual  life  is  in  its  nature  and  constitution  such 
as  will  abide,  thrive  and  grow  to  the  end,  is  three  ways  testified 
unto  in  the  Scripture. 

1.  In  that  it  is  compared  unto  things  of  the  most  infallible  in¬ 
crease  and  progress ;  for  besides  that  its  growth  is  frequently 
likened  unto  that  of  plants  and  trees  well  watered,  and  in  a 
fruitful  soil,  which  fail  not  to  spring,  unless  it  be  from  some 
external  violence  ;  it  is  likewise  compared  unto  such  things  as 
whose  progress  is  absolutely  infallible,  Prov.  iv.  18.  1  The  path 
of  the  just  is  as  the  shining  light,  that  shineth  more  and  more 
unto  the  perfect  day.5  The  path  of  the  just  is  his  covenant- 
walk  before  God,  as  it  is  frequently  called  in  the  Scripture,  Psal. 
cxix.  35.  105.  Is.  xxvi.  7.  Psal.  xxiii.  3.  Matth.  iii.  3.  Heb. 
xii.  13.  and  it  compriseth  the  principle,  profession,  and  fruits 
of  it.  This,  saith  the  wise  man,  is  as  the  shining  light,  that  is, 
the  morning  light ;  and  wherein  is  it  so  ?  why,  as  that  goeth  on 
by  degrees,  and  shineth  more  and  more  unto  the  high  noon, 
(though  it  may  be  interrupted  sometimes  by  clouds  and  storms) ; 
so  is  this  path  of  the  just,  it  goes  on  and  increaseth  unto  the 
high  noon,  the  perfect  day  of  glory.  It  is  in  its  nature  so  to  do, 
though  it  may  sometimes  meet  with  obstructions,  as  we  shall 
see  afterwards  ;  and  so  doth  the  morning  light  also. 

There  is  no  visible  difference  as  unto  light,  between  the  light 
of  the  morning,  and  the  light  of  the  evening ;  yea,  this  latter 
sometimes,  from  gleams  of  the  setting  sun,  seems  to  be  more 
glorious  than  the  other.  But  herein  they  differ  ;  the  first  goes 
on  gradually  unto  more  light,  until  it  comes  to  perfection  ;  the 
other  gradually  gives  place  unto  darkness,  until  it  comes  to  be 
midnight.  So  is  it  as  unto  the  light  of  the  just  and  of  the  hy¬ 
pocrite,  and  so  is  it  as  unto  their  paths.  At  first  setting  out 
they  may  seem  alike  and  equal ;  yea,  convictions  and  spiritual 
gifts  acted  with  corrupt  ends  in  some  hypocrites,  may  for  a  time 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  581 


give  a  greater  lustre  of  profession,  than  the  grace  of  others  sin¬ 
cerely  converted  unto  God  may  attain  unto.  But  herein  they 
discover  their  different  natures ;  the  one  increaseth  and  goeth 
on  constantly,  though  it  maybe  sometimes  but  faintly;  the 
other  decays,  grows  dim,  gives  place  to  darkness  and  crooked 
walking. 

This  then  is  the  nature  of  the  path  of  the  just ;  and  where  it 
is  otherwise  with  us  in  our  walk  before  God,  we  can  have  no 
evidence  that  we  are  in  that  path,  or  that  we  have  a  living 
growing  principle  of  spiritual  life  in  us.  And  it  is  fit  that  pro¬ 
fessors  of  all  sorts  should  be  minded  of  these  things  ;  for  we  may 
see  not  a  few  of  them  under  visible  decays,  without  any  sincere 
endeavours  after  a  recovery,  who  yet  please  themselves  that  the 
root  of  the  matter  is  in  them.  It  is  so,  if  love  of  the  world, 
conformity  unto  it,  negligence  in  holy  duties,  and  coldness  in 
spiritual  love  be  an  evidence  of  such  decays.  But  let  none  de¬ 
ceive  their  own  souls ;  wherever  there  is  a  saving  principle  of 
grace,  it  will  be  thriving  and  growing  unto  the  end.  And  if  it 
fall  under  obstructions,  and  thereby  into  decays  for  a  season,  it 
will  give  no  rest  or  quietness  unto  the  soul  wherein  it  is,  but 
will  labour  continually  for  a  recovery.  Peace  in  a  spiritually 
decaying  condition,  is  a  soul-ruining  security  ;  better  be  under 
terror  on  the  account  of  surprisal  into  some  sin,  than  be  in  peace 
under  evident  decays  of  spiritual  life. 

And  by  the  way,  this  comparing  of  the  path  of  the  just  unto 
the  morning  light,  minds  me  of  what  I  have  seen  more  than 
once.  That  light  hath  sometimes  cheerfully  appeared  unto  the 
world,  when  after  a  little  season,  by  reason  of  clouds,  tempests, 
and  storms,  it  hath  given  place  again  to  darkness,  like  that  of 
the  night ;  but  it  hath  not  so  been  lost  and  buried  like  the  even- 
ing  light ;  after  a  while  it  hath  recovered  itself  unto  a  greater 
lustre  than  before,  manifesting  that  it  increased  in  itself,  whilst 
it  was  eclipsed  as  to  us.  So  hath  it  been  with  not  a  few  at  their 
first  conversion  unto  God  ;  great  darkness  and  trouble  have  by 
the  efficacy  of  temptation,  and  injections  of  Satan,  possessed 
their  minds;  but  the  grace  which  they  have  received  being  as 
the  morning  light,  hath  after  a  while  disentangled  itself,  and 
given  evidence,  that  it  was  so  far  from  being  extinguished,  as 


/ 


582  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

that  it  grew  and  thrived  under  all  those  clouds  and  darkness  ; 
for  the  light  of  the  just  doth  in  the  issue  always  increase  by 
temptations,  as  that  of  the  hypocrite  is  constantly  impaired  by 
them.' 

Again,  as  it  is  as  the  morning  light,  than  which  nothing  hath 
a  more  assured  progress  ;  so  it  is  called  by  our  Saviour  1  living 
water/ John  iv.  10.  yea,  £a  well  of  water  springing  up  into 
everlasting  life,’  ver.  14.  It  is  an  indeficient  spring,  not  a  pool 
or  pond,  though  never  so  large,  which  may  be  dried  up.  Many 
such  pools  of  light,  gifts,  and  profession,  have  we  seen  utterly 
dried  up,  when  they  have  come  into  age,  or  been  ensnared  by 
the  temptations  of  the  world.  And  we  may  see  others  every 
day  under  dangerous  decays;  their  countenances  are  changed, 
and  they  have  lost  that  oil  which  makes  the  face  of  a  believer 
to  shine,  namely  the  oil  of  love,  meekness,  self-denial,  and  spirit¬ 
uality  of  converse,  and  instead  thereof  there  is  spread  upon  them 
the  fulsome  ointment  of  pride,  self-love,  earthly-mindedness, 
which  increaseth  on  them  more  and  more.  But  where  this 
principle  of  spiritual  life  is,  it  is  as  the  morning  light,  as  an  in¬ 
deficient  spring  that  never  fails,  nor  can  do  so,  until  it  issue  in 
eternal  life  ;  and  sundry  other  ways  there  are  whereby  the  same 
truth  is  asserted  in  the  Scripture. 

2.  There  are  sundry  divine  promises  given  unto  believers, 
that  so  it  shall  be,  or  to  secure  them  of  such  supplies  of  grace  as 
shall  cause  their  spiritual  life  to  grow,  increase  and  flourish  un¬ 
to  the  end,  such  as  that  in  the  Psalm  which  we  have  consider¬ 
ed  ;  for  these  promises  are  the  means  whereby  this  spiritual  life 
is  originally  communicated  unto  us,  and  whereby  it  is  preserved 
in  us  ;  by  them  are  we  made  partakers  of  this  divine  nature,  2 
Pet.  i.  4  ;  and  through  them  is  it  continued  in  us.  Now,  pro¬ 
mises  of  this  nature,  namely,  that  by  the  dispensation  of  the 
Spirit  of  Christ,  and  supplies  of  his  grace,  our  spiritual  life  shall 
flourish,  and  be  made  fruitful  to  the  end,  I  shall  briefly  call  over 
one  of  them  only  at  present,  which  is  recorded,  Is.  xliv.  3,  4,  ‘  I 
will  pour  water  upon  him  that  is  thirsty,  and  floods  upon  the 
dry  ground ;  I  will  pour  my  Spirit  upon  thy  seed,  and  my 
blessing  upon  thine  offspring ;  and  they  shall  spring  up  as 
among  the  grass,  as  willows  by  the  water  courses.’ 


AND  OF  OBTAINING  FRESI1  SPRINGS  OF  GRACE.  583 


Although  this  promise  may  have  respect  unto  the  gracious 
dealing  of  God  with  the  people  of  the  Jews  after  their  return 
from  the  captivity,  yet  hath  it  so  only  as  it  was  typical  of  the 
redemption  of  the  church  by  Jesus  Christ ;  but  it  belongs  pro¬ 
perly  to  the  times  of  the  gospel,  when  the  righteous  were  to 
flourish;  and  it  is  a  promise  of  the  new  covenant,  as  is  mani¬ 
fest,  in  that  it  is  not  given  unto  believers,  but  it  is  also  extend¬ 
ed  unto  their  seed  and  offspring,  which  is  an  assured  signature 
of  new-covenant  promises.  And  here  is,  (1.)  A  supposition 
of  what  we  are  in  ourselves,  both  before  and  after  our  con¬ 
version  unto  God,  namely,  as  thirsty,  dry,  and  barren  ground. 
We  have  nothing  in  ourselves,  no  radical  moisture  to  make  us 
flourishing  and  fruitful.  And  as  it  is  before,  so  it  is  after  con¬ 
version  ;  ‘  We  are  not  sufficient  of  ourselves,  our  sufficiency  is 
of  God,’ 2  Cor.  iii.  5.  Being  left  to  ourselves,  we  should  utter¬ 
ly  wither  and  perish.  But,  (2.)  Here  is  the  blessed  relief  which 
God  in" this  case  hath  provided  ;  he  will  pour  the  sanctifying 
water  of  his  Spirit,  and  the  blessing  of  his  grace  upon  us.  And 
this  he  will  so  do,  as  to  cause  us  to  spring  up  as  among  the 
grass,  as  willows  by  the  water-courses.  There  is  nothing  of  a 
more  eminent  and  almost  visible  growth  than  willows  by  the 
water-courses.  Such  shall  be  the  spiritual  growth  of  believers 
under  the  influences  of  these  promises  ;  that  is,  they  shall  be 
fat  and  flourishing,  and  still  bring  forth  fruit.  And  other  pro¬ 
mises  of  the  same  nature  there  are  many  ;  but  we  must  observe 
two  things  concerning  them,  that  we  may  be  satisfied  in  their 
accomplishment.  As, 

(1.)  The  promises  of  the  new  covenant,  as  unto  the  first  com¬ 
munication  of  grace  unto  the  elect,  are  absolute  and  uncondi¬ 
tional  ;  they  are  the  executive  conveyances  of  God’s  immutable 
purposes  and  decrees  ;  and  what  should  be  the  condition  of  the 
communication  of  the  first  grace  unto  us?  Nothing  that  is  not 
grace  can  be  so.  If  it  be  said,  that  this  also  is  of  God  in  us, 
which  is  the  condition  of  the  communication  of  the  first  saving 
grace  unto  us,  then  I  would  know  whether  that  be  bestowed  on 
us  without  any  condition  ?  If  it  be,  then  that  is  the  first  grace, 
as  being  absolutely  free  ;  if  it  be  not,  then  what  is  the  condition 
whereon  it  is  bestowed?  concerning  which  the  same  inquiry 


584  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

must  be  made,  and  so  for  ever.  But  this  is  the  glory  of  cove 
nant-promises,  that  as  unto  the  communication  of  the  grace  of 
conversion  and  sanctification  unto  the  elect,  they  are  absolute¬ 
ly  free  and  unconditional.  But, 

(2.)  The  promises  which  respect  the  growth,  degrees,  and 
measures  of  this  grace  in  believers  are  not  so.  There  are  many 
duties  required  of  us,  that  these  promises  may  be  accomplished 
towards  us,  and  in  us  ;  yea,  watchful  diligence  in  universal  gos¬ 
pel-obedience  is  expected  from  us  unto  this  end,  2  Pet.  i.  4 — 10. 

‘  Whereby  are  given  unto  us  exceeding  great  and  precious  pro¬ 
mises  ;  that  by  these  you  might  be  partakers  of  the  divine  na¬ 
ture,  having  escaped  the  corruption  that  is  in  the  world  through 
lust.  And  besides  this,  giving  all  diligence,  add  to  your  faith, 
virtue;  and  to  virtue,  knowledge;  and  to  knowledge,  temper¬ 
ance;  and  to  temperance,  patience  ;  and  to  patience,  godliness  • 
and  to  godliness,  brotherly  kindness;  and  to  brotherly  kind¬ 
ness,  charity.  For  if  these  things  be  in  you,  and  abound,  they 
make  you  that  ye  shall  neither  be  barren,  nor  unfruitful  in  the 
knowledge  of  our  Lord  Jesus  Christ.  But  he  that  lacketh  these 
things,  is  blind,  and  cannot  see  far  off,  and  hath  forgotten  that 
he  was  purged  from  his  old  sins.  Wherefore  the  rather,  bre¬ 
thren,  give  diligence  to  make  your  calling  and  election  sure  ; 
for  if  you  do  these  things,  ye  shall  never  fall.’  This  is  the  or¬ 
dinary  method  of  the  communication  of  all  supplies  of  grace  to 
make  us  spiritually  flourish,  and  be  fruitful ;  namely,  that  we 
be  found  in  the  diligent  exercise  of  what  we  have  received. 
God  doth  sometimes  deal  otherwise  in  a  way  of  sovereignty, 
and  surpriseth  men  with  healing  grace  in  the  midst  of  their  de¬ 
cays  and  backslidings,  Isa.  Ivii.  17,  18.  £  For  the  iniquity  of 
his  covetousness  was  I  wroth,  and  smote  him :  I  hid  me, 
and  was  wroth,  and  he  went  on  frowardly  in  the  way  of  his 
heart.  I  have  seen  his  ways,  and  will  heal  him  :  I  will  lead 
him  also,  and  restore  comforts  unto  him,  and  to  his  mourners.’ 
So  hath  many  a  poor  soul  been  delivered  from  going  down  into 
the  pit.  The  good  Shepherd  will  go  out  of  his  way  to  save  a 
wandering  sheep  ;  but  this  is  the  ordinary  method. 

(3.)  Notwithstanding  these  blessed  promises  of  growth,  flou¬ 
rishing,  and  fruitfulness,  if  we  are  negligent  in  the  due  improve- 


i 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  585 


ment  of  the  grace  which  we  have  received,  and  the  discharge 
of  the  duties  required  of  us,  we  may  fall  into  decays,  and  be 
kept  in  a  low,  unthrifty  state  all  our  days.  And  this  is  the 
principal  ground  of  the  discrepancy  between  the  glory  and 
beauty  of  the  church,  as  represented  in  the  promises  of  the  gos¬ 
pel,  and  as  exemplified  in  the  lives  and  walking  of  professors, 
they  do  not  live  up  unto  the  condition  of  their  accomplishment 
in  them  ;  howbeit,  in  God’s  way  and  time  they  shall  be  all  ful¬ 
filled.  We  have,  therefore,  innumerable  blessed  promises  con¬ 
cerning  the  thriving,  growing,  and  flourishing  of  the  principle 
of  spiritual  life  in  us  even  in  old  age,  and  until  death  ;  but  the 
grace  promised  unto  this  end,  will  not  befal  us  whilst  we  are 
asleep  in  spiritual  sloth  and  security  j  fervent  prayer,  the  ex¬ 
ercise  of  all  grace  received,  with  watchfulness  unto  all  holy 
duties,  are  required  hereunto. 

3.  God  hath  secured  the  growth  of  this  spiritual  life,  by  the 
provision  of  food  for  it,  whereby  it  may  be  strengthened  and  in¬ 
creased,  for  life  must  be  preserved  by  food.  And  this  in  our 
case  is  the  word  of  God,  with  all  other  ordinances  of  divine 
worship  which  depend  thereon,  1  Pet.  ii.  2,  3.  1  As  new-born 
babes  desire  the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby ;  if  so  be  ye  have  tasted  that  the  Lord  is  gracious.’ 
Whatever  the  state  of  this  life  be,  whether  in  its  beginning,  its 
progress,  its  decays,  there  is  suitable  nourishment  provided  for 
it  in  the  good  word  of  God’s  grace.  If  men  will  neglect  their 
daily  food  that  is  provided  for  them,  it  is  no  wonder  if  they  be 
weak  and  thriftless.  And  if  believers  are  not  earnest  in  their 
desires  after  this  food,  if  they  are  not  diligent  in  providing  of 
it,  attending  unto  it,  much  more  if  through  corruptions  and 
temptations  they  count  it  in  the  preaching  of  it  light  and  com¬ 
mon  food,  which  they  do  not  value,  it  is  no  wonder  if  they  fall 
into  spiritual  decays  ;  but  God  hath  herein  provided  for  our 
growth  even  unto  old  age. 

And  this  is  the  first  thing  which  was  proposed  unto  confir¬ 
mation ;  namely,  that  the  constitution  and  nature  of  spiritual 
life  is  such,  as  to  be  indeficient,  so  as  to  thrive  and  grow  even 
in  old  age,  and  unto  the  end. 

The  second  thing  proposed  is,  That  notwithal  this  provision 

74 


586  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

for  the  growth  of  spiritual  life  in  us,  believers,  especially  in  a 
long  course  of  profession,  are  subject  to  decays,  such  as  may 
cast  them  into  great  perplexities,  and  endanger  their  eternal 

ruin. 

And  these  spiritual  decays  are  of  two  sorts.  (1.)  Such  as 
are  gradual  and  universal,  in  the  loss  of  the  vigour  and  life  of 
grace,  both  in  its  principle,  and  in  its  exercise.  (2.)  Such  as 
are  occasioned  by  surprisal  into  sin  through  the  power  of 
temptation  ;  I  mean,  such  sins  as  do  waste  the  spiritual  powers 
of  the  soul,  and  deprive  it  of  all  solid  peace. 

As  for  temporary  believers,  give  them  but  time  enough  in 
this  world,  especially  if  it  be  accompanied  with  outward  pros¬ 
perity,  or  persecution  ;  and  for  the  most  part  their  decays  of 
one  sort  or  another  will  make  a  discovery  of  their  hypocrisy. 
Though  they  retain  a  form  of  godliness,  they  deny  the  power 
of  it,  Prov.  i  31.  ‘Therefore  shall  they  eat  of  the  fruit  of  their 
own  way,  and  be  filled  with  their  own  devices.’  And  if  they 
do  not  openly  relinquish  all  duties  of  religion,  yet  they  will 
grow  so  lifeless  and  savourless  in  them,  as  shall  evidence  their 
condition  ;  for  so  it  is  with  them  who  are  lukewarm,  who  are 
neither  hot  nor  cold,  who  have  a  name  to  live,  but  are  dead. 

And  herein  lieth  a  signal  difference  in  this  matter,  between 
sincere  believers,  and  those  who  believe  only  for  a  time  ;  for 
those  of  the  latter  sort  do  either  not  perceive  their  sickness  and 
decays,  their  minds  being  taken  up  and  possessed  with  other 
things  ;  or  if  they  do  find  that  it  is  not  with  them  as  it  hath 
been  formerly,  they  are  not  much  concerned,  and  on  any  oc¬ 
casional  new  conviction  they  cry,  ‘  Yet  a  little  more  slumber, 
a  little  more  sleep,  a  little  more  folding  of  the  hands  to  sleep.’ 
But  when  the  other  do  find  any  thing  of  this  nature,  it  makes 
them  restless  for  a  recovery.  And  although  through  the  many 
snares,  temptations,  and  deceits  of  sin,  or  through  their  igno¬ 
rance  of  the  right  way  for  their  healing,  they  do  not  many  of 
them  obtain  a  speedy  recovery,  yet  none  of  them  do  approve 
themselves  in  such  a  condition,  or  turn  unto  any  undue  reliefs. 

Mow  that  believers  are  subject  to  decays  in  both  the  ways 
mentioned,  we  have  full  testimony  in  Scripture  ;  for  as  unto 
that  general  gradual  decay,  in  the  loss  of  our  first  faith,  love, 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  587 


and  works,  in  the  weakening  of  the  internal  principle  of  spirit¬ 
ual  life,  with  the  loss  thereon  of  delight,  joy,  and  consolation, 
and  the  abatement  of  the  fruits  of  obedience,  our  Lord  Jesus 
Christ  doth  expressly  charge  on  five  of  the  seven  churches  of 
Asia,  Rev.  ii.  iii.  And  in  some  of  them,  as  Sardis  and  Laodicea, 
those  decays  had  proceeded  unto  such  a  degree,  as  that  they 
were  in  danger  of  utter  rejection.  And  hereunto  answers  the 
experience  of  all  churches,  and  all  believers  in  the  world. 
Those  who  are  otherwise  minded,  are  dead  in  sin,  and  have  got 
pretences  to  countenance  themselves  in  their  miserable  condi¬ 
tion.  So  is  it  with  the  church  of  Rome;  and  I  wish  others 
did  not  in  some  measure  follow  them  therein. 

As  unto  those  of  the  second  sort,  whereinto  men  are  cast  by 
surprisals  and  temptations,  producing  great  spiritual  distress 
and  anguish  of  soul,  under  a  sense  of  God’s  displeasure,  we 
have  an  instance  in  David,  as  he  gives  an  account  of  himself, 
Psal.  xxxviii.  ver.  2  to  the  10th.  1  O  Lord,  thine  arrows  stick 
fast  in  me,  and  thy  hand  presseth  me  sore.  There  is  no  sound¬ 
ness  in  my  flesh,  because  of  thine  anger ;  neither  is  there  any 
rest  in  my  bones,  because  of  my  sin.  For  mine  iniquities  are 
gone  over  mine  head ;  as  an  heavy  burden  they  are  too  heavy 
for  me.  My  wounds  stink,  and  are  corrupt ;  because  of  my 
foolishness,’  &c. 

It  is  certain,  that  here  is  a  description  of  a  very  woful  state 
and  condition  ;  and  the  Psalmist,  knowing  that  he  was  called 
of  God  to  be  a  teacher  and  instructor  of  the  church  in  all  ages, 
records  his  own  experience  unto  that  end.  Hence  the  title  of 
it  is,  ‘  A  psalm  to  bring  to  remembrance  some  judge  that  Da¬ 
vid  had  respect  unto  some  great  and  sore  disease  that  he  was 
then  visited  withal.  But  if  it  were  so,  it  was  only  an  occasion 
of  his  complaint ;  the  cause  of  it  was  sin  alone.  And  four 
things  he  doth  represent.  (1.)  That  he  had  departed  from 
God,  and  fallen  into  provoking  sins,  which  had  produced  great 
distresses  in  his  mind,  ver.  3,  4.  (2.)  That  he  had  foolishly 
continued  in  that  state,  not  making  timely  application  to  grace 
and  mercy  for  healing,  whereby  it  was  grown  deplorable,  ver. 
5.  And  this  folly  is  that  alone  which  makes  such  a  condition 
dangerous  ;  namely,  when  men  on  their  surprisals  in  sin,  do 


588  THE  MEANS  OP  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

not  speedily  apply  themselves  unto  healing  remedies.  (3.)  That 
he  had  herein  a  continual  sense  of  the  displeasure  of  God  by 
reason  of  sin,  ver.  2 — 4.  (4.)  That  he  was  altogether  restless 
in  this  state,  mourning,  groaning,  labouring  continually  for  de¬ 
liverance.  This  is  a  clearer  delineation  of  the  condition  of  be¬ 
lievers,  when  either  by  the  greatness  of  any  sin,  or  by  a  long 
continuance  in  an  evil  and  a  careless  frame,  they  are  cast  under 
a  sense  of  divine  displeasure.  This  opens  their  minds  and  their 
hearts,  declaring  how  all  things  are  within,  which  they  can¬ 
not  deny.  It  is  not  so  with  many  in  the  same  measures  and 
degrees  as  it  was  with  David,  whose  falls  were  very  great,  but 
the  substance  of  it  is  found  in  them  all.  And  herein  the  heart 
knoweth  its  own  bitterness ;  a  stranger  intermeddleth  not 
with  it ;  none  knows  the  groaning  and  labouring  of  a  soul 
convinced  of  such  spiritual  decays,  but  he  alone  in  whom  they 
are.  Hereon  is  it  cast  down  to  the  earth,  going  mourning  all 
the  day  long,  though  others  know  nothing  of  its  sorrows.  But 
it  is  of  a  far  more  sad  consideration,  to  see  men  manifesting 
their  inward  decays  by  their  outward  fruits,  and  yet  are  little 
or  not  at  all  concerned  therein.  The  former  are  in  the  ways 
of  recovery,  these  in  the  paths  that  go  down  to  the  chambers 
of  death. 

I  suppose,  therefore,  I  may  take  it  for  granted,  that  there  are 
few  professors  of  religion,  who  have  had  any  long  continuance 
in  the  ways  of  it,  having  withal  been  exposed  unto  the  tempta¬ 
tions  of  life,  and  much  exercised  with  the  occasions  of  it ;  but 
that  they  have  been  asleep  in  their  days,  as  the  Spouse  com¬ 
plains  of  herself,  Cant.  v.  2.  ;  that  is,  they  have  been  overtaken 
with  decays  of  one  sort  or  another,  either  with  respect  unto  spi¬ 
ritual  or  moral  duties,  in  their  relation  unto  churches  or  fa¬ 
milies  ;  in  their  judgments,  or  their  affections  ;  in  their  inward 
frames  or  outward  actions,  they  have  been  overtaken  with  the 
effects  of  sloth;  negligence,  or  the  want  of  a  continual  watch  in 
the  life  of  faith  :  1  wish  it  were  otherwise. 

I  principally  herein  intend  those  gradual  declensions  in  the 
life  and  power  of  grace,  which  men  in  a  long  course  of  profes¬ 
sion  are  subject  unto.  And  these  for  the  most  part  proceed 
from  formality  in  holy  duties,  under  the  constant  outward  per- 


AND  OP  OBTAINING  FRESH  SPRINGS  OF  GRACE.  589 


formance  of  them  ;  vehement  engagements  in  the  affairs  of  life, 
an  overvaluation  ofsinful  enjoyments,  growth  in  carnal  wisdom, 
neglect  of  daily  mortification  of  such  sins  as  men  are  naturally 
disposed  unto,  with  a  secret  influence  from  the  prevalent  temp¬ 
tation  of  the  days  wherein  we  live,  which  things  are  not  now  to 
be  spoken  unto. 

Thirdly,  But  I  come  to  that  which  was  proposed  in  the  third 
place  ;  namely,  to  shew  that  this  at  present  is  the  state  of  many 
professors  of  religion,  that  they|are  fallen  under  those  spiritual 
decays,  and  do  not  enjoy  the  effects  of  the  promises  concerning 
flourishing  and  fruitfulness,  which  we  have  insisted  on.  To 
fasten  a  conviction  on  them,  or  some  of  them  at  least,  that  it  is 
indeed  so  with  them,  is  my  present  design  ;  and  this  ought  to 
be  done  with  some  diligence.  The  glory  of  Christ,  the  honour 
of  the  gospel,  and  the  danger  of  the  souls  of  men  do  call  for 
it.  This  is  the  secret  root  of  all  our  evil  which  will  not  be  re¬ 
moved  unless  it  be  digged  up.  Who  sees  not,  who  complains 
not  of  the  loss  of,  or  decays  in  the  power  of  religion,  in  the  days 
wherein  we  live  ?  but  few  there  are,  who  either  know  or  apply 
themselves,  or  direct  others  unto  the  proper  remedy  of  this  evil. 
Besides,  it  is  almost  as  difficult  to  convince  men  of  their  spirit¬ 
ual  decays,  as  it  is  to  recover  them  from  them  ;  but  without 
this,  healing  is  impossible.  If  men  know  not  their  sickness, 
they  will  not  seek  for  a  cure.  Some  when  they  see  their  sick¬ 
ness,  and  their  wound,  will  apply  themselves  unto  wrong,  use¬ 
less  remedies,  like  them  in  the  prophet,  Hos.  v.  13.  1  When 
Ephraim  saw  his  sickness,  and  Judah  saw  his  wound,  then 
went  Ephraim  to  the  Assyrian,  and  sent  to  king  Jareb  ;  yet 
could  he  not  heal  you,  nor  cure  you  of  your  wound.5  But  none 
will  make  use  of  any  cure  who  see  no  disease  at  all.  Where¬ 
fore,  to  fasten  a  conviction  hereof  on  the  minds  of  some,  we  may 
make  use  of  the  ensuing  inquiries  and  observations. 

1.  Have  you  in  the  way  of  your  profession  had  any  experi¬ 
ence  of  these  spiritual  decays  ?  I  doubt  not  but  there  are  some 
who  have  been  preserved  green  and  flourishing,  from  their  first 
conversion  unto  God,  who  never  fell  under  the  power  of  sloth, 
neglect,  or  temptation,  at  least  not  for  any  remarkable  season, 
but  they  are  but  few.  It  was  not  so  scarce  with  any  of  these 


590  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

believers  under  the  Old  Testament,  whose  lives  and  walkings 
are  recorded  for  our  instruction  ;  and  they  must  be  such  as 
lived  in  an  exact  and  diligent  course  of  mortification.  And  some 
there  are  who  have  obtained  relief  and  deliverance  from  under 
their  decays,  whose  backslidings  have  been  healed,  and  their 
diseases  cured.  So  it  was  with  David,  as  he  divinely  express¬ 
ed!  it,  Psal.  ciii.  1 — 5.  ‘Bless  the  Lord,  O  my  soul;  and  all 
that  is  within  me,  bless  his  holy  name.  Bless  the  Lord,  O  my 
soul,  and  forget  not  all  his  benefits.  Who  forgiveth  all  thine 
iniquities;  who  healeth  all  thy  diseases.  Who  redeemeth  thy 
life  from  destruction  ;  who  crowneth  thee  with  loving  kindness 
and  tender  mercies.  Who  satisfieth  thy  mouth  with  good 
things  ;  so  that  thy  youth  is  renewed  like  the  eagles.’  So  doth 
he  celebrate  his  deliverance  from  that  estate,  whereof  he  com¬ 
plains,  Psal.  xxxviii.  which  we  mentioned  before.  And  there 
is  no  grace  or  mercy  that  doth  more  affect  the  hearts  of  believ¬ 
ers,  that  gives  them  a  greater  transport  of  joy  and  thankfulness, 
than  this  of  deliverance  from  backslidings.  It  is  a  bringing  of 
the  soul  out  of  prison,  which  enlargeth  it  unto  praise,  Psal. 
cxlii.  7.  Of  this  sort  I  doubt  not  but  that  there  are  many  ;  for 
God  hath  given  great  warnings  of  the  danger  of  a  spiritually 
decaying  state  ;  and  he  hath  made  great  promises  of  recovery 
from  it,  and  multitudes  in  the  church  are  daily  exercised  here¬ 
in  ;  but  I  speak  in  general  unto  all.  Have  you  any  experience 
of  such  spiritual  decays,  either  in  the  frame  of  your  spirits,  or  in 
the  manner  of  your  walking  before  God,  or  at  least  that  you 
are  prone  unto  them,  if  not  mightily  preserved  by  the  power  of 
grace  in  your  own  utmost  diligence  ?  If  you  have  not  so,  then 
I  fear  it  is  from  one  of  these  two  causes. 

(1.)  That  indeed  you  have  never  had  any  flourishing  spirit¬ 
ual  state  in  your  souls.  He  that  hath  been  always  weak  and  sick¬ 
ly,  doth  not  know  what  it  is  to  want  a  state  of  health  and 
strength,  because  he  never  had  experience  of  it ;  much  less 
doth  he  that  is  dead,  know  what  it  is  to  want  life.  But  he  that 
from  an  exquisite  temper  of  health,  falls  into  languishing  dis¬ 
tempers,  knows  distinctly,  both  how  it  was,  and  how  it  is  with 
him.  And  the  frame  of  the  minds  of  many  professors  of  reli¬ 
gion,  with  the  manner  of  their  walking,  is  such,  as  that  if  they 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  591 


are  not  sensible  of  spiritual  decays,  it  is  evident  that  they  never 
had  any  good  spiritual  health  ;  and  it  is  to  no  purpose  to  treat 
with  such  persons  about  a  recovery.  There  are  amongst  those 
who  make  an  outward  profession  of  true  religion,  many  that 
live  in  all  sorts  of  sins.  If  you  should  deal  with  them  about 
backslidings,  decays,  and  a  recovery,  you  will  seem  unto  them, 
as  Lot  did  to  his  sons-in-law,  when  he  told  them  of  the  destruc¬ 
tion  of  Sodom,  as  one  that  mocked,  or  made  sport  with  them, 
Gen.  xix.  14.  or  you  will  be  mocked  by  them  for  your  pains  ; 
they  have  been  always  such  as  they  are  ;  it  was  never  other¬ 
wise  with  them,  and  it  is  a  ridiculous  thing  to  speak  to  them  of 
a  recovery.  We  must  be  able  in  this  case  to  say  to  men,  ‘  Re¬ 
member  whence  you  are  fallen,  and  repent,  and  do  your  first 
works,’  Rev.  ii.  5.  They  must  have  had  an  experience  of  a 
better  state,  or  they  will  not  endeavour  a  recovery  from  that 
wherein  they  are.  Such,  therefore,  as  see  neither  evil  nor  dan¬ 
ger  in  their  present  condition,  but  suppose  all  is  well  enough 
with  them,  because  it  is  as  good  as  ever  it  was,  will  not  easily 
be  brought  under  this  conviction  ;  but  they  have  that  which 
is  of  no  less  importance  for  them  to  inquire  into ;  namely, 
whether  they  have  had  any  thing  of  the  truth  of  grace  or  no  ? 
Or, 

(2.)  If  you  have  not  this  experience,  it  is  to  be  feared  that 
you  are  asleep  in  security,  which  is  hardly  distinguishable  from 
death  in  sin.  The  church  of  Laodicea  was  sensibly  decayed, 
and  gone  off  from  its  primitive  faith  and  obedience,  yet  she 
was  so  secure  in  her  condition,  knew  so  little  of  it,  that  she 
judged  herself  on  the  contrary  to  be  in  a  thriving  flourishing 
state.  She  thought  herself  increased  in  all  church  riches  and 
goods  ;  that  is,  gifts  and  graces,  while  she  was  ‘wretched,  and 
miserable,  and  poor,  and  blind,  and  naked,’  Rev.  iii.  17.  in 
such  a  state  as  wherein  it  is  questionable,  whether  she  had 
any  thing  of  the  life  and  power  of  grace  to  be  found  in  her  or 
no.  And  so  is  it  with  many  churches  at  this  day,  especially 
that  which  boasts  itself  to  be  without  error,  or  blame  ;  and  it  is 
strange  that  a  church  should  suppose  that  it  flourisheth  in  grace 
and  gifts,  when  it  hath  nothing  but  a  noise  of  words  in  their 
stead. 


592  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

So  God  testified  concerning  Ephraim,  that  ‘grey  hairs  were 
sprinkled  on  him,  yet  he  knew  it  not,’  Hos.  vii.  9.  ;  he  was  in 
a  declining,  dying  condition,  but  did  not  understand  it.  Hence 
it  is  added,  ‘  They  did  not  return  to  the  Lord  their  God,  nor 
seek  him  for  all  this,’  ver.  10.  If  men  will  not  learn,  and  own 
their  spiritual  decays,  there  is  no  hopes  of  prevailing  with 
them  to  return  unto  the  Lord;  ‘  The  whole  have  no  need  of  a 
physician,  but  the  sick  ;  Christ  came  not  to  call  the  righteous, 
but  sinners  to  repentance such  persons  are  under  the  power 
of  a  stupid  security,  from  whence  it  will  be  very  hard  to  rouse 
them  up.  Hence  it  is  that  we  have  so  little  success  for  the 
most  part,  in  calling  persons  to  look  after  a  revival  and  re¬ 
covery  of  their  decays ;  they  acknowledged  no  such  thing  in 
themselves,  such  calls  may  belong  unto  others ;  yea,  if  any 
word  seem  to  come  near  them  unto  their  disquietment,  they  are 
apt  to  think  it  was  spoken  out  of  spite  and  ill-will  towards 
them;  they  approve  of  themselves  in  their  present  condition. 
Hence  is  the  complaint  of  Christ  in  the  ministry  of  the  word  ; 
‘  I  have  called,  and  ye  have  refused,  I  have  stretched  out  my 
hand,  and  no  man  regarded  ;  ye  have  set  at  nought  all  my 
counsel,  and  you  would  none  of  my  reproof,’  Prov.  i.  24,  25. 
Hence  let  this  truth  be  pressed  a  thousand  times,  it  is  not  one 
of  a  thousand  who  will  think  himself  so  concerned,  as  to  apply 
himself  unto  a  relief.  A  spirit  of  slumber  seems  to  be  poured 
on  many. 

2.  To  improve  this  conviction,  1  would  ask  of  some,  whe¬ 
ther  they  have  been  able  to  maintain  spiritual  peace  and  joy  in 
their  souls  ?  I  take  it  for  granted,  that  ordinarily  they  are  in¬ 
separable  adjuncts  of  the  life  of  faith,  in  an  humble  fruitful  walk 
before  God.  The  Scripture  testifieth  that  they  are  so,  and  no 
experience  lies  against  it  in  ordinary  cases.  And  I  suppose  that 
those  unto  whom  I  speak,  do  in  some  measure  know  what  they 
are,  and  do  not  delude  themselves  with  fancies  and  imagina¬ 
tions  ;  they  have  substance  in  them,  however  by  some  derided, 
and  to  some  unknown.  Have  this  peace  and  joy  been  main¬ 
tained  and  borne  sway  in  your  minds  ?  have  they  under  all  tri¬ 
als  and  surprisals  been  quickly  composed  by  them  ?  or  are  you 
not  rather  on  all  occasions  uneasy  and  perplexed  ?  This  is  cer- 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  593 

tain,  that  a  decaying  spiritual  state,  and  solid  spiritual  peace, 
are  inconsistent ;  and  if  ever  you  had  such  peace,  you  may  by 
the  loss  of  it,  know  into  what  state  you  are  come. 

3.  Not  to  inquire  further  into  things  internal  and  hidden, 
wherein  men  may  justify  themselves  if  they  please,  there  are 
too  many  open  visible  evidences  of  these  decays  among  profes¬ 
sors  of  religion  ;  they  have  not  kept  them  from  the  eyes  of  the 
church,  nor  yet  from  the  world.  Do  pride,  selfishness,  world¬ 
liness,  levity  of  attire,  and  vanity  of  life,  with  corrupt  unsa¬ 
voury  communication,  abound  among  many  ?  The  world  was 
never  in  a  worse  posture  for  conformity,  than  it  is  at  this  day, 
wherein  all  flesh  hath  corrupted  its  ways  ;  and  yet  as  unto 
things  of  outward  appearance,  how  little  distinction  is  left  be¬ 
tween  it,  and  those  who  would  be  esteemed  more  strict  profes¬ 
sors  of  religion  !  Was  this  the  way  and  manner  of  the  saints 
of  old,  of  those  that  went  before  us  in  the  same  profession  ?  was 
it  so  with  ourselves  in  the  time  of  our  first  espousals,  when  we 
went  after  God  in  the  wilderness,  in  a  land  that  was  not  sown, 
as  Jer.  ii.  2.?  Some  understand  what  I  say  ;  if  we  have  not 
some  of  us  had  better  days,  we  never  had  good  days  in  our 
lives  ;  if  we  have  had  them,  why  do  we  not  stir  up  ourselves 
to  look  after  a  recovery  ? 

4.  May  not  God  say  of  many  of  us,  what  he  said  of  his  peo¬ 
ple  of  old,  {  Thou  hast  been  weary  of  me,  O  Israel?’  Isa.  xliii. 
22.  Have  we  not  been  weary  of  God,  until  we  have  abundant 
cause  to  be  weary  of  ourselves  ?  The  most  I  presume  will  be 
ready  with  them  in  Malachi,  to  say,  1  How  or  wherein  have  we 
been  weary  of  God  ?’  do  we  not  abide,  yea,  abound  in  the  du¬ 
ties  of  his  service  ?  what  can  be  more  required  of  us  ?  wherein 
are  we  to  blame?  This  were  something  indeed,  but  it  is  often 
so,  that  men  are  weary  of  God,  when  they  even  weary  God 
with  their  duties  and  services,  Isa.  i.  13,  14.  ‘  Bring  no  more 
vain  oblations,  incense  is  an  abomination  unto  me,  the  new 
moons  and  sabbaths,  the  calling  of  assemblies  I  cannot  away 
with,  it  is  iniquity,  even  the  solemn  meeting.  Your  new  moons, 
and  your  appointed  feasts  my  soul  hateth  ;  they  are  a  trouble 
unto  me,  I  am  weary  to  bear  them.’  God  says  in  his  word,  he 
is  weary  ;  they  say  in  their  hearts,  they  are  weary.  Mai.  i.  13. 

75 


594  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

1  Behold  what  a  weariness  is  it !  and  ye  have  snuffed  at  it,  saith 
the  Lord  of  hosts.’  But  I  answer, 

1st,  Many  cannot  with  any  modesty  make  use  of  this  pre¬ 
tence.  Their  sloth,  indifference,  and  negligence  in  the  observ¬ 
ance  of  the  duties  of  divine  worship,  both  in  private  and  in  pub¬ 
lic,  is  notorious.  In  particular,  is  not  the  duty  of  family-pray¬ 
er  neglected  by  many,  at  least  as  to  its  constancy  and  fervency  ? 
And  although  it  be  grounded  in  the  light  of  nature,  confirmed 
by  the  general  rules  of  the  Scripture,  requisite  unto  the  dedica¬ 
tion  of  a  family  unto  God.  strengthened  by  the  constant  exam¬ 
ple  of  all  the  saints  of  old,  and  necessary  in  the  experience  of 
all  that  walk  with  God ;  yet  do  not  many  begin  to  seek  out 
pleas  and  arguings  to  justify  their  omission  hereof  ?  Are  not  all 
things  filled  with  the  fruits  of  the  negligence  of  such  professors, 
in  the  instruction  of  their  children  and  servants  ?  and  hath  not 
God  given  severe  rebukes  unto  many  of  us  in  their  fearful  mis¬ 
carriages  ?  And  as  unto  the  public  worship  of  God,  I  wish  that 
sloth  and  indifferency  did  not  appear  upon  too  many,  under  va¬ 
rious  pretences.  But, 

2dly,  This  is  not  that  which  I  do  intend  :  men  may  be  weary 
of  God,  whilst  they  abide  in  the  observance  of  a  multitude  of 
outward  duties. 

(L.)  They  may  be  so,  with  respect  unto  that  spirituality  and 
intention  of  mind  unto  the  exercise  of  all  grace,  which  are  re¬ 
quired  unto  such  duties.  These  are  the  life,  the  soul,  the  ani¬ 
mating  principle  of  them,  without  which  their  outward  perform¬ 
ance  is  but  a  dead  carcase.  Men  may  draw  nigh  to  God  with 
their  lips,  when  their  hearts  are  far  from  him.  This  is  that 
which  becomes  God  in  his  worship,  and  is  useful  to  our  own 
souls  ;  for  God  is  a  Spirit,  and  he  will  be  worshipped  in  Spirit 
and  in  truth  ;  which  he  is  not,  but  in  the  exercise  of  the  graces 
of  his  Spirit  in  the  worshippers  :  { for  bodily  exercise  profiteth 
little  ;  but  godliness  is  profitable  unto  all  things,’  1  Tim.  iv.  8. 

To  keep  up  the  mind  unto  this  frame,  to  stir  up  all  grace 
unto  a  constant  vigorous  exercise  in  holy  duties,  is  a  matter 
whereunto  great  spiritual  diligence  and  watchfulness  is  re¬ 
quired  :  Watch  unto  prayer.  4  thousand  pretences  rise  against 
it ;  all  the  arts  of  sloth,  formality,  weariness  of  the  flesh,  and 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  595 


the  business  of  life,  do  contend  to  frustrate  the  design  of  it. 
And  the  suitableness  of  resting  in  the  work  done  unto  the  prin¬ 
ciples  of  a  natural  conscience,  gives  efficacy  to  them  all ;  and 
when  men  come  to  satisfy  themselves  herein  it  may  be  it  were 
better  that  for  a  time  such  duties  were  wholly  omitted  ;  for  in 
that  case  conscience  itself  will  urgently  call  on  men  not  har¬ 
dened  in  sin,  to  a  consideration  of  their  condition  ;  wherefore 
much  spiritual  labour  and  diligence  is  required  in  this  matter. 
The  outward  performance  of  religious  duties,  be  they  never  so 
many,  or  however  strictly  enjoined,  as  the  daily  and  nightly 
canonical  hours  amongst  the  popish  devotionists,  is  an  easy 
task,  much  inferior  unto  the  constant  labour  which  some  men 
use  in  their  trades  and  callings.  And  in  them  in  the  perform¬ 
ance  of  them  either  public  or  in  their  families,  men  may  be 
weary  of  God :  and  according  as  they  are  remiss  in  the  con¬ 
stant  keeping  up  of  spirituality,  and  exercise  of  grace  in  sacred 
duties,  so  is  the  degree  of  their  weariness.  And  there  is  almost 
nothing  whereby  men  may  take  a  safer  measure  of  their  de¬ 
cays,  or  growth,  than  by  the  usual  frame  of  their  minds  in  these 
duties.  If  they  do  constantly  in  them  ‘  stir  up  themselves  to 
take  hold  of  God,’  as  Isa.  lxiv.  7.  it  is  an  evidence  of  a  good 
temper  of  spiritual  health  in  the  soul.  But  this  will  not  be  done 
without  the  utmost  watchfulness  and  care  against  impressions 
from  the  flesh  and  other  temptations.  But  sloth  and  formality 
herein,  is  a  sign  of  a  thriftless  state  in  the  inner  man :  and  all 
inventions  of  such  formality  are  disserviceable  unto  the  interest 
of  grace. 

(2.)  So  is  it  with  them  also,  who  attending  unto  the  outward 
duties  of  religion,  do  yet  indulge  themselves  in  any  known  sin  ; 
for  there  is  nothing  of  God  in  those  duties,  which  tend  not  unto 
the  mortification  of  all  sin  ;  and  men  may  keep  up  a  form  of 
godliness,  to  countenance  themselves  in  the  neglect  of  its  pow¬ 
er.  And  in  particular,  where  any  known  sin  is  indulged  unto, 
where  the  mortification  of  it  is  not  duly  endeavoured,  where 
our  religious  duties  are  not  used,  applied,  and  directed  unto 
that  end,  there  is  a  weariness  of  whatever  is  of  God  in  them, 
nor  hath  the  soul  any  real  intercourse  or  communion  with  God 
by  them. 


596  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAY 

5.  If  we  should  make  a  particular  inquiry  into  the  state  of 
our  souls,  with  respect  unto  those  graces  which  are  most  useful, 
and  tend  most  to  the  glory  of  God,  it  is  to  be  feared,  that  the 
decays  of  many  would  be  made  very  evident ;  such  are  zeal, 
humility,  contriteness  of  heart,  spiritual-mindedness,  vigour  of 
soul,  and  delight  in  the  ways  of  God,  love,  charity,  self-denial, 
and  the  like.  Are  we  fat  and  flourishing  in  these  things  even 
in  old  age?  are  they  in  us,  and  do  abound,  as  the  Apostle  speaks? 
2  Pet.  i.  8.  ‘  For  if  these  things  be  in  you,  and  abound,  they 
make  you  that  ye  shall  neither  be  barren,  nor  unfruitful  in  the 
knowledge  of  our  Lord  Jesus  Christ.’  Do  we  bring  forth  the 
fruit  of  them  so  as  to  shew  the  faithfulness  of  God  in  his  supply 
of  grace?  1  shall  not  make  a  particular  inquiry  into  them,  but 
only  give  two  general  rules  whereby  we  may  try  ourselves  with 
respect  unto  them  all. 

1st,  The  loss  of  a  spiritual  appetite  unto  the  food  of  our  souls, 
is  an  evidence  of  a  decay  in  all  these  graces.  Spiritual  appetite 
consists  in  earnest  desires,  and  a  savoury  relish  ;  so  it  is  describ¬ 
ed  by  the  Apostle,  1  Pet.  ii.  2,  3.  1  As  new-born  babes  desire 

the  sincere  milk  of  the  word,  that  ye  may  grow  thereby  ;  if  so 
be  ye  have  tasted  that  the  Lord  is  gracious.’  There  is  required 
unto  this  spiritual  appetite  an  earnest  desire  of  the  word,  ground¬ 
ed  on  an  experience  of  the  grace  of  God  in  it  unto  this  end, 
that  we  may  grow  and  thrive  spiritually  thereby.  And  this 
appetite  will  give  us  as  just  a  measure  of  the  state  of  grace  in 
us,  as  a  natural  appetite  unto  wholesome  food,  with  due  diges¬ 
tion  thereon,  doth  give  of  a  good  state  of  health  in  the  body. 
This  therefore  we  are  to  inquire  into.  Doth  it  abide  in  us  as 
formerly?  We  hear  the  word  preached  as  much  as  ever;  but 
do  we  do  it  with  the  same  desire  and  spiritual  relish  as  before  ? 
Some  hear  to  satisfy  their  conviction,  some  to  please  their  fan¬ 
cies,  and  some  to  judge  of  the  persons  by  whom  it  is  dispensed. 
It  is  but  in  few  that  the  necessary  preparation  for  the  due  re¬ 
ceiving  of  it  are  found.  When  men  grow  in  age,  they  lose 
much  of  their  natural  appetite  unto  food  ;  they  must  eat  still 
for  the  maintenance  of  life,  but  they  do  it  not  with  that  desire 
after  it,  and  that  gust  in  it  as  in  the  days  of  youth  and  health. 
Hence  they  are  apt  to  think,  that  the  meat  which  they  had  for- 


AND  OP  OBTAINING  FRESH  SPRINGS  OP  GRACE.  597 


merly  was  more  savoury  than  what  is  now  provided  for  them; 
though  what  they  now  enjoy  is  much  to  be  preferred  before 
what  they  then  had  ;  the  change  is  in  themselves.  So  we  may 
find  not  a  few  professors,  who  are  ready  to  think  and  say,  that 
the  preaching  which  they  had  in  former  days,  and  the  religious 
exercises  which  they  were  engaged  in,  were  far  to  be  preferred 
above  what  they  now  enjoy.  But  the  change  is  in  themselves, 
they  have  lost  their  spiritual  appetite,  or  their  hunger  and  thirst 
after  the  food  of  their  souls.  1  The  full  soul  loatheth  an  honey¬ 
comb  ;  but  to  the  hungry  soul  every  bitter  thing  is  sweet,’ 
Prov.  xxvii.  7.  Men  being  grown  full  of  themselves,  and  of  a 
good  conceit  of  their  own  abilities,  have  lost  their  spiritual  ap¬ 
petite  unto  the  word  of  God  ;  and  this  makes  the  word  lose  its 
power  and  efficacy  towards  them.  That  word  which  the  Psalm¬ 
ist  says  is  ‘sweeter  than  honey,  or  the  honey-comb,’  Psal.  xix. 
10.  hath  little  or  no  taste  or  relish  in  it  unto  them.  If  they 
were  hungry,  they  would  find  a  sweetness  in  the  bitterest  of 
its  reproofs,  beyond  what  they  can  now  find  in  the  sweetest  of 
its  promises.  They  come  to  hear  the  word  with  sick  desires, 
and  low  expectations,  as  if  they  were  invited  to  eat  after  a  feast, 
being  self-full  before.  But  this  loss  of  a  spiritual  appetite,  is  an 
evidence  of  the  decay  of  all  other  graces  whatever. 

2dly,  A  neglect  of  making  religion  our  principal  business,  is 
another  evidence  of  the  decay  of  all  sorts  of  grace  in  us  ;  for 
where  grace  is  in  its  proper  exercise,  it  will  subordinate  all 
things  unto  religion,  and  the  ends  of  it,  as  David  twenty  times 
declares  in  the  cxixth  Psalm.  AH  things,  all  occasions  of  life 
shall  be  postponed  thereunto  ;  the  love  and  valuation  of  it  will 
bear  sway  in  our  minds,  our  thoughts  and  affections,  and  the 
practice  of  it  shall  give  rule  unto  all  other  concernments.  But 
is  it  so  with  many  amongst  us?  It  is  well  if  religion  be  one 
thing,  it  is  far  enough  from  being  the  one  thing  ;  every  other 
thing  is  preferred  before  it,  and  it  can  hardly  crowd  in  to  pos¬ 
sess  any  place  in  their  minds.  To  see  men  continually  plodding 
in  the  affairs  of  the  world,  regulating  all  their  actings  by  their 
concernment  in  them,  diverting  only  at  all  some  seasons,  as  it 
were,  out  of  their  way  unto  duties  of  religion,  it  is  vain  to  say, 
that  they  make  religion  their  business  :  but  there  is  scarce  a 


59S  THE  MEANS  OP  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

more  certain  evidence  of  a  frame  of  mind  spiritually  decaying 
in  all  sorts  of  graces,  if  ever  any  of  them  were  in  it  in  sincerity 
and  power,  than  this  one,  that  men  do  not  make  religion  their 
chiefest  business ;  and  a  little  self-examination  will  help  men 
to  judge  what  it  is  that  they  make  so  to  be. 

Lastly,  I  might  also  instance  in  the  usefulness  of  men  in 
their  profession  ;  in  want  of  love  unto  all  saints,  barrenness  in 
good  works,  unreadiness  and  unwillingness  to  comply  in  any 
extraordinary  manner  with  the  calls  of  God  unto  repentance 
and  reformation  ;  in  love  of  the  world,  and  pride  of  life,  with 
passions  suited  unto  such  principles,  predominant  in  them  ;  for 
they  are  all  undeniable  evidences,  that  those  with  whom  they 
are  found,  had  never  any  true  grace  at  all,  or  that  they  are  fall¬ 
en  under  woful  decays.  But  what  hath  been  spoken  may  be 
sufficient  unto  our  present  purpose. 

This  is  the  third  thing  that  was  proposed,  namely,  an  en¬ 
deavour  to  leave  convictions  on  the  minds  of  some  concerning 
their  spiritual  decays,  and  the  necessity  of  seeking  after  a  revi¬ 
val  by  the  means  that  shall  be  insisted  on.  And  I  intend  it 
principally  for  those  of  us,  who  under  a  long  profession,  are 
now  come  unto  age,  and  shall  not  have  much  time  for  duty  con¬ 
tinued  unto  us.  And  the  truth  is,  I  meet  with  none,  who  are 
Christians  of  any  considerable  experience,  and  are  spiritually 
minded,  but  they  are  sensible  of  the  danger  of  such  decays  in 
this  hour  of  temptation,  and  how  difficult  it  is  in  the  use  of  all 
means  to  keep  up  a  vigorous  active  frame  of  mind,  in  faith, 
love,  holiness,  and  fruitfulness.  And  for  those  who  are  not 
concerned  herein,  I  confess  I  know  not  what  to  make  of  them, 
or  their  religion. 

Fourthly,  I  proceed  unto  that  which  was  proposed  in  the 
fourth  or  last  place ;  namely,  The  way  and  means  whereby 
believers  may  be  delivered  from  these  decays,  and  come  to 
thrive  and  flourish  in  the  inward  principle,  and  outward  fruits 
of  spiritual  life,  which  will  bring  us  back  unto  the  considera¬ 
tion  of  that  truth,  which  we  may  seem  to  have  diverted  from. 
And  to  this  end,  the  things  ensuing  are  proposed  unto  consi¬ 
deration. 

1.  The  state  of  spiritual  decays  is  recoverable.  No  man 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  599 


that  is  fallen  under  it  hath  any  reason  to  say  there  is  no  hope, 
provided  he  take  the  right  way  for  his  recovery.  If  every  step 
that  is  lost  in  the  way  to  heaven  should  be  irrecoverable,  woe 
would  be  unto  us  ;  we  should  all  assuredly  perish.  If  there 
were  no  reparation  of  our  breaches,  no  healing  of  our  decays, 
no  salvation  but  for  them  who  are  always  progressive  in  grace  ; 
if  God  1  should  mark  all  that  is  done  amiss,’  as  the  Psalmist 
speaks,  £0  Lord,  who  should  stand  ?’  Nay,  if  we  had  not  re¬ 
coveries  every  day,  we  should  go  ofF  with  a  perpetual  backslid¬ 
ing.  But  then,  as  was  said,  it  is  required  that  the  right  means 
of  it  may  be  used,  and  not  that  which  is  destructive  of  what  is 
designed,  whereof  I  shall  give  an  instance.  When  trees  grow 
old,  or  are  decaying,  it  is  usual  to  dig  about  them,  and  manure 
them,  which  may  cause  them  to  flourish  again,  and  abound  in 
fruit ;  but  instead  hereof,  if  you  remove  them  out  of  their  soil, 
to  plant  them  in  another,  which  may  promise  much  advantage, 
they  will  assuredly  wither  and  die.  So  it  is  with  professors, 
and  hath  been  with  many  ;  finding  themselves  under  manifold 
decays  and  little  or  nothing  of  the  life  and  power  of  religion 
left  in  them,  they  have  grown  weary  of  their  station,  and  have 
changed  the  soil,  or  turning  from  one  way  in  religion  to  ano¬ 
ther  as  some  have  turned  Papists,  some  Quakers,  and  the  like, 
apprehending  that  fault  to  be  in  the  religion  which  they  pro¬ 
fessed,  which  was  indeed  only  in  themselves.  You  cannot 
give  an  instance  of  any  one  who  did  not  visibly  wither  and  die 
therein ;  but  had  they  used  the  proper  means  for  their  healing 
and  recovery,  they  might  have  lived  and  brought  forth  fruit. 

2.  A  strict  attendance  unto  the  severities  of  mortification, 
with  all  the  duties  that  lead  thereunto,  is  required  unto  this 
end ;  so  also  is  the  utmost  diligence  in  all  duties  of  obedience. 
These  things  naturally  offer  themselves,  as  the  first  relief  in 
this  case,  and  they  ought  not  to  be  omitted.  But  if  I  should 
insist  upon  them,  they  would  branch  themselves  into  such  a 
multitude  of  particluar  directions,  as  it  is  inconsistent  with  my 
design  here  to  handle.  Besides,  the  way  which  I  intend  to  pro¬ 
pose  is  of  another  nature,  though  consistent  with  all  the  duties 
included  in  this  proposal ;  yea,  such  as  without  which  not  one 
of  them  can  be  performed  in  a  due  manner.  Wherefore,  as 


600  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

unto  these  things,  I  shall  only  assert  their  necessity,  with  a 
double  limitation. 

1st,  That  no  duties  of  mortification  be  prescribed  unto  this 
end,  as  a  means  of  recovery  from  spiritual  decays,  but  what 
for  matter  and  manner  are  of  divine  institution  and  command. 
All  others  are  laid  under  a  severe  interdict,  under  what  pre¬ 
tence  soever  they  may  be  used  ;  Who  hath  required  these  things 
at  your  hands  ?  Want  hereof,  is  that  whereby  a  pretended  de¬ 
sign  to  advance  religion  in  the  Papacy,  hath  ruined  it.  They 
have,  under  the  name  and  pretence  of  the  means  of  mortifica¬ 
tion,  or  the  duties  of  it,  invented  and  enjoined,  like  the  Phari¬ 
sees,  a  number  of  works,  ways,  duties,  so  called,  which  God 
never  appointed,  nor  approved,  nor  will  accept,  nor  shall  they 
ever  do  good  unto  the  souls  of  men.  Such  are  their  confes¬ 
sions,  disciplines,  pilgrimages,  fastings,  abstinence,  framed  pray¬ 
ers  to  be  repeated  in  stated  canonical  hours,  in  such  a  length 
and  number.  In  the  labour  of  these  things,  they  exercise  them¬ 
selves  to  no  spiritual  advantage. 

But  it  is  natural  to  all  men  to  divert  to  such  reliefs  in  this 
case.  Those  who  are  thoroughly  convinced  of  spiritual  decays, 
are  therewithal  pressed  with  a  sense  of  the  guilt  of  sin ;  for  it 
is  sin  which  hath  brought  them  into  that  condition.  Hereon 
in  the  first  place,  they  set  their  contrivance  at  work,  how  they 
may  atone  divine  displeasure, and  obtain  acceptance  with  God: 
and  if  they  are  not  under  the  actual  conduct  of  evangelical 
light,  two  things  immediately  offer  themselves  unto  them. 
First,  Some  extraordinary  course  in  duties,  which  God  hath 
not  commanded.  This  is  the  way  which  they  betake  them¬ 
selves  unto  in  the  Papacy,  and  which  guilt  in  the  darkness  of 
corrupted  nature  vehemently  calls  for.  Secondly,  An  extra¬ 
ordinary  multiplication  of  such  duties,  as  for  the  substance  of 
them  are  required  of  us.  An  instance  of  both  kinds  we  have, 
Micah.  vi.  6,  7.  ‘  Wherewith  shall  I  come  before  the  Lord,  and 
bow  mvself  before  the  high  God?  shall  I  come  before  him 
with  burnt-offerings,  with  calves  of  a  year  old  ?  will  the  Lord 
be  pleased  with  thousands  of  rams,  or  with  ten  thousands  of 
rivers  of  oil  ?  shall  I  give  my  first-born  for  my  transgression, 
the  fruit  of  my  body  for  the  sin  of  my  soul  V  And  by  this 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  601 

means  they  hope  for  a  restitution  into  their  former  condi¬ 
tion.  And  whereas  spiritual  decays  are  of  two  sorts ;  first, 
from  the  power  and  effect  of  convictions  only,  which  are  multi¬ 
plied  among  temporary  believers  ;  and,  secondly,  from  degrees 
in  the  power  and  effects  of  saving  grace.  Those  whose  decays 
are  of  the  first  sort,  are  never  to  be  diverted  from  attempting 
their  relief  by  such  means  ;  and  when  they  find  them  fail,  for 
the  most  part  they  cease  contending,  and  abandon  themselves 
to  the  power  of  their  lusts  ;  for  they  have  no  evangelical  light 
to  guide  them  in  another  course. 

Unto  them  who  are  of  the  second  sort,  is  this  direction  given, 
in  an  endeavour  for  a  recovery  from  backsliding,  and  thriving 
in  grace,  by  a  redoubling  attendance  unto  the  duties  of  morti¬ 
fication,  and  new  obedience.  Let  care  be  taken,  that  as  unto 
the  matter  of  them  they  be  of  divine  appointment,  and  as  to  the 
manner  of  their  performance,  that  it  be  regulated  by  the  rules 
of  the  Scripture.  Such  are  constant  reading  and  hearing  of 
the  word,  prayer  with  fervency  therein,  a  diligent  watch  against 
all  temptations  and  occasions  of  sin  ;  especially  an  endeavour 
by  an  holy  earnestness,  and  vehement  rebukes,  of  the  entrance 
of  any  other  frame,  to  keep  the  mind  spiritual  and  heavenly  in 
its  thoughts  and  affections. 

2dly,  Let  them  take  heed,  that  they  attempt  not  these  things 
in  their  own  strength.  When  men  have  strong  convictions, 
that  such  and  such  things  are  their  own  duty,  they  are  apt  to 
act  as  if  they  were  to  be  done  in  their  own  strength.  They 
must  do  them,  they  will  do  them,  that  is,  as  unto  the  outward 
work,  and  therefore  they  think  they  can  do  them,  that  is,  in  a 
due  manner.  The  Holy  Ghost  hath  for  ever  rejected  this  con¬ 
fidence,  none  shall  prosper  in  it,  2  Cor.  iii.  5.  4  Not  that  we  are 
sufficient  of  ourselves  to  think  any  thing  as  of  ourselves  ;  but 
our  sufficiency  is  of  God,  chap.  ix.  8.  And  God  is  able  to  make 
all  grace  abound  towards  you  ;  that  ye  always  having  all  suf¬ 
ficiency  in  all  things,  may  abound  to  every  good  work.’  But 
hereby  many  deceive  themselves,  labouring  in  the  fire,  while 
all  they  do  doth  immediately  perish  ;  they  have  been  negligent 
and  careless,  whereby  things  are  come  to  an  ill  posture  with 
them,  and  that  peace  which  they  had  is  impaired ;  but  now 

76  ' 


602  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

they  will  pray,  and  read,  and  fast,  and  be  liberal  to  the  poor,  and 
now  an  abstinence  from  sin.  All  these  things  they  suppose  they 
can  do  of  themselves,  because  they  can  and  ought  to  perform 
the  outward  works,  wherein  the  duties  intended  do  consist. 
Hereby  Christ  is  left  out  of  the  whole  design,  who  when 
all  is  done,  is  the  Lord  that  healeth  us,  Exod.  xv.  26.  And 
there  is  another  evil  herein;  for  whatever  men  do  in  their  own  na¬ 
tural  abilities,  there  is  a  secret  reserve  of  some  kind  of  merit  in  it. 
Those  who  plead  for  these  things,  do  aver  there  can  be  no  merit 
in  any  thing,  but  what  proceeds  from  our  own  free-will  ;  and 
what  is  so  done,  hath  some  kind  of  merit  inseparably  accompany¬ 
ing  of  it;  and  this  is  enough  to  render  all  endeavours  of  this 
kind  not  only  useless  and  fruitless,  but  utterly  rejected.  Faith 
must  engagethe  assistance  of  Christ  and  his  grace  in  and  unto 
these  duties  ;  or  however  they  may  be  multiplied,  they  will 
not  be  effectual  unto  our  healing  and  recovery.  These  things 
are  to  be  used  according  as  we  receive  supplies  of  grace  from 
above,  in  subordination  unto  that  work  of  faith  that  shall  be  de¬ 
clared.  Wherefore, 

3.  The  work  of  recovering  backsliders  or  believers  from  un¬ 
der  their  spiritual  decays,  is  an  act  of  sovereign  grace,  wrought 
in  us  by  virtue  of  divine  promises  ;  out  of  this  eater  cometh 
meat.  Because  believers  are  liable  to  such  declensions,  back- 
slidings,  and  decays,  God  hath  provided  and  given  unto  us  great 
and  precious  promises  of  a  recovery,  if  we  duly  apply  ourselves 
unto  the  means  of  it.  One  of  the  places  only  wherein  they  are 
recorded,  I  shall  here  call  over  and  explain,  Hos.  xiv.  1 — 8. 
£  O  Israel,  return  unto  the  Lord  thy  God,  for  thou  hast  fallen 
by  thine  iniquity.  Take  with  you  words,  and  turn  to  the  Lord, 
say  unto  him,  Take  away  all  iniquity,  and  receive  us  gra¬ 
ciously  ;  so  will  we  render  the  calves  of  our  lips,  <fcc.  I  will 
heal  their  backslidings,  I  will  love  them  freely  :  for  mine  anger 
is  turned  away  from  him.  I  will  be  as  the  dew  unto  Israel ; 
he  shall  grow  as  the  lily,  and  cast  forth  his  roots  as  Lebanon. 
His  branches  shall  spread,  and  his  beauty  shall  be  as  the  olive- 
tree,  and  his  smell  as  Lebanon.  They  that  dwell  under  his 
shadow  shall  return,  they  shall  revive  as  the  corn,  and  grow  as 
the  vine  ;  the  scent  thereof  shall  be  as  the  wine  of  Lebanon. 


AND  OP  OBTAINING  FRESH  SPRINGS  OF  GRACE.  603 

Ephraim  shall  say,  What  have  I  to  do  any  more  with  idols  7 
I  have  heard  him,  and  observed  him,  I  am  like  a  green  fir-tree, 
from  me  is  thv  fruit  found.’ 

The  whole  matter  treated  of  in  general,  both  as  unto  the  dis¬ 
ease  and  remedy,  is  fully  stated  in  this  passage  of  Scripture ; 
and  that  in  the  experience  of  the  church,  and  God’s  dealing 
with  them  ;  we  may  therefore  receive  many  plain  directions 
from  it,  and  a  safe  guidance  in  our  progress,  which  we  shall 
endeavour  to  take  in  the  ensuing  observations. 

1.  This  application  of  God  unto  Israel,  (O  Israel,  return,) 
was  made  when  the  generality  of  the  people  were  wicked  and 
devoted  unto  utter  destruction.  So  it  is  declared  in  the  last 
words  of  the  foregoing  chapter,  and  their  desolation  fell  out 
not  long  after  accordingly.  Wherefore,  no  season,  nor  circum¬ 
stances  of  things  shall  obstruct  sovereign  grace,  when  God  will 
exercise  it  towards  his  church  ;  it  shall  work  in  the  midst  of 
desolating  judgments. 

2.  In  such  a  time  the  true  Israel  of  God,  the  elect  themselves, 
are  apt  to  be  overtaken  with  the  sins  of  the  whole,  and  so  to 
backslide  from  God,  and  so  to  fall  into  spiritual  decays.  So  Israel 
had  now  done,  though  she  had  not  absolutely  broken  covenant 
with  God  ;  he  was  yet  unto  her  the  Lord  thy  God,  yet  she  had 
fallen  by  her  iniquity.  Times  of  public  apostasy  are  often  ac¬ 
companied  with  partial  defects  in  the  best ;  1  Because  iniquity 
aboundeth,  the  love  of  many  shall  wax  old,’  Matth.  xxiv.  12. 

3.  When  God  designs  to  heal  the  backsliding  of  his  people 
by  sovereign  grace,  he  gives  them  effectual  calls  unto  repentance, 
and  the  use  of  means  for  their  healing  ;  so  he  doth  here  by  his 
prophet,  O  Israel,  return,  take  with  you  words.  And  if  I  could 
see  that  God  did  stir  up  his  faithful  ministers  to  apply  them¬ 
selves  in  a  peculiar  manner  unto  this  work  of  pressing  vehe¬ 
mently  all  their  congregation  with  their  duty  herein,  and  let 
them  know,  that  there  is  no  other  way  to  prevent  their  ruin, 
but  by  returning  unto  the  Lord,  according  to  the  ways  of  it  here 
prescribed  ;  I  should  not  doubt  but  that  the  time  of  healing 
were  at  hand. 

4.  The  means  prescribed  unto  this  end,  that  our  backslidings 


604  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

may  be  healed,  in  a  way  suited  unto  the  glory  of  God,  is  renewed 
repentance.  And  this  acts  itself, 

1st,  In  fervent  prayer  ;  Take  with  you  words,  and  say,  con¬ 
sider  the  greatness  and  importance  of  the  work  before  you,  and 
weigh  well  what  you  do  in  your  dealing  with  God.  The 
matter  of  this  prayer  is  twofold;  (1.)  The  pardon  of  all  iniqui¬ 
ty  ;  that  is,  the  taking  of  it  away  ;  and  no  sin  is  omitted,  all 
being  now  become  equally  burdensome  ;  take  away  all  iniqui¬ 
ty.  When  the  souls  of  sinners  are  in  good  earnest  in  their 
return  unto  God,  they  will  leave  out  the  consideration  of  no 
one  sin  whatever.  Nor  are  we  meet  for  healing,  nor  shall 
we  apply  ourselves  unto  it  in  a  due  manner,  without  some 
previous  sense  of  the  love  of  God  in  the  pardon  of  our  sin. 
(2.)  Gracious  acceptation  ;  receive  us  graciously.  The  words 
in  the  original  are  only,  receive  good  ;  but  both  the  words  be¬ 
ing  used  variously,  the  sense  eminently  included  in  them, 
is  well  expressed  by  receive  us  graciously.  After  we  have 
cast  ourselves  under  tokens  of  thy  displeasure,  now  let  us 
know  that  we  are  freely  accepted  with  thee.  And  this  also 
lies  in  the  desires  of  them  who  design  to  obtain  an  healing  of 
their  backslidings :  for  under  them  they  are  sensible  that  they 
are  obnoxious  unto  God’s  displeasure. 

2dly,  Affectionate  confessions  of  the  sin,  wherein  their  back¬ 
slidings  did  consist,  or  which  were  the  occasions  of  them. 

1  Ashur  shall  not  save  us,  &c.  we  will  say  no  more  to  the  work 
of  our  hands,  Ye  are  our  gods.’  Fleshly  confidence,  and  false 
worship,  were  the  two  great  sins  that  had  now  ruined  the  body 
of  the  people  ;  these  believers  themselves  had  an  accession 
unto  them  more  or  less,  as  now  they  have  unto  the  prevailing 
sins,  of  the  days  wherein  we  live,  by  conformity  unto  the  world. 
Of  these  sins  God  expecteth  a  full  and  free  confession  in  order 
unto  our  healing. 

3dly,  A  renewed  covenant-engagement  to  renounce  all  other 
hopes  and  expectation,  and  to  betake  themselves  with  their 
whole  trust  and  confidence  unto  him  ;  whereof  they  express, 
first,  the  cause,  which  was  his  mere  grace  and  mercy  ;  1  for  in 
thee  the  fatherless  findeth  mercy  and  secondly,  the  effect  of 
it,  \yhi,eh  is  praise  and  thanksgiving  ;  1  so  will  we  render  J;he 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  605 


calves  of  our  lips.’  And  some  things  we  may  hence  farther 
observe  as  unto  the  case  under  consideration.  As, 

(1.)  Although  God  will  repair  our  spiritual  decays,  and  heal 
our  backslidings  freely,  yet  he  will  do  it  so,  or  in  such  a  way, 
as  wherein  he  may  communicate  grace  unto  us,  to  the  praise  of 
his  own  glory.  Therefore  are  these  duties  prescribed  unto  us 
in  order  thereunto  ;  for  although  they  are  not  the  procuring 
cause  of  the  love  and  grace  from  whence  alone  we  are  healed, 
yet  are  they  required  in  the  method  of  the  dispensation  of  grace, 
to  precede  the  effect  of  them.  Nor  have  we  any  where  a  more 
illustrious  instance  and  testimony  of  the  consistency  and  har¬ 
mony  which  is  between  sovereign  grace,  and  the  diligent  dis¬ 
charge  of  our  duty,  than  we  have  in  this  place;  for  as  God 
promiseth,  that  he  would  heal  their  backslidings  out  of  his  free 
love,  ver.  4.  and  would  do  it  by  the  communication  of  effectual 
grace,  ver.  5. ;  so  he  enjoins  them  all  these  duties  in  order  there¬ 
unto. 

(2.)  That  unless  we  find  these  things  wrought  in  us  in  a  way 
of  preparation,  for  the  receiving  of  the  mercy  desired,  we  have 
no  firm  ground  of  expectation,  that  we  shall  be  made  partakers 
of  it ;  for  this  is  the  mothod  of  God’s  dealing  with  the  church. 
Then,  and  then  only  we  may  expect  a  gracious  reviving  from 
all  our  decays,  when  serious  repentance,  working  in  the  ways 
declared,  is  found  in  us.  This  grace  will  not  surprise  us  in 
our  sloth,  negligence,  and  security,  but  will  make  way  for  it¬ 
self,  by  stirring  us  up  unto  sincere  endeavours  after  it,  in  the 
perseverance  of  these  duties.  And  until  we  see  better  evi¬ 
dences  of  this  repentance  among  us  than  as  yet  appears,  we  can 
have  but  small  hopes  of  a  general  recovery  from  our  present 
decays. 

5.  The  work  itselfis  declared,  (1.)  By  its  nature.  (2.)  In  its 
causes.  (3.)  From  its  effects. 

1.  In  the  nature  of  it,  it  is  the  healing  of  backslidings  ;  I  will 
heal  their  backslidings  ;  the  sin  whereby  they  are  falling  off  from 
God,  unto  whom  they  are  now  exhorted  to  return.  These 
bring  the  souls  of  men  into  a  diseased  estate,  and  danger  of 
death  ;  the  cure  hereof,  is  the  work  of  God  alone.  Hence  he 
gives  himself  that  title,  ‘  I  am  the  Lord  that  healeth  thee,’  Exod. 


606  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

xv.  26.  And  because  of  the  poisonous  nature  of  sin,  and  the 
danger  it  brings  of  eternal  death  unto  the  souls  of  men,  the  re¬ 
moval  of  it,  or  a  recovery  from  it,  is  often  called  by  the  name 
of  healing,  Psal.  vi.  2.  Isa.  lvii.  18, 19.  Hos.  vi.  1.  Here  it  in- 
cludeth  two  things  ;  first,  the  pardon  of  sin  past,  and  then  a 
supply  of  grace  to  make  us  fruitful  in  obedience  ;  I  will  be  as 
the  dew  unto  Israel,  as  we  shall  see.  This  is  God’s  healing  of 
backslidings. 

2.  In  the  causes  of  it,  which  are,  (1.)  The  principal  moving 
cause,  and  that  is  free  undeserved  love  ;  I  will  love  them  freely. 
From  hence  alone  is  our  recovery  to  be  expected.  (2.)  The  ef¬ 
ficient  cause,  which  as  unto  sins  past  is  pardoning  mercy  ; 

*  Mine  anger  is  turned  away  from  him  and  as  unto  renewed 
obedience,  in  which  too  our  recovery  consists,  it  is  in  a  plenti¬ 
ful  supply  of  effectual  grace  ;  I  will  be  as  the  dew  unto  Israel. 
Fresh  supplies  of  the  Spirit  of  grace  from  above  are  so  express¬ 
ed  ;  this  is  necessary  unto  our  healing  and  recovery. 

3.  It  is  described  by  its  effect,  which  is  a  much  more  abun¬ 
dant  fruitfulness  in  holiness  and  obedience,  in  peace  and  love, 
than  ever  they  had  before  attained.  This  the  prophet  sets  out 
in  multiplied  similitudes  and  metaphors,  to  denote  the  greatness 
and  efficacy  of  the  grace  so  communicated.  I  have  a  little  in¬ 
sisted  on  the  opening  of  this  context,  for  sundry  reasons. 

1.  The  case  which  I  would  consider,  is  in  all  the  parts  of  it 
stated  distinctly,  and  represented  clearly  unto  us.  There  is  no¬ 
thing  remains,  but  only  the  especial  way,  whereby  in  the  exer¬ 
cise  of  faith  this  grace  may  be  obtained,  which  is  that  which  I 
shall  speak  unto  in  the  last  place,  as  that  which  is  principally 
intended  in  this  discourse. 

2.  That  I  might  shew  how  great  a  thing  it  is  to  have  our  spirit¬ 
ual  decays  made  up,  our  backslidings  healed,  and  so  to  attain  the 
vigorous  acting  of  grace  and  spiritual  life,  with  a  flourishing 
profession,  and  fruitful  obedience  in  old  age.  It  is  so  set  forth 
here  by  the  Holy  Ghost,  as  that  every  one  must  needs  have  a 
sense  of  the  beauty  and  glory  of  the  work ;  it  is  that  which  di¬ 
vine  love,  mercy,  and  grace  are  eminently  effectual  in  unto  the 
glory  of  God,  that  which  so  many  duties  are  required  to  prepare 
us  for.  Let  no  man  think  that  it  is  a  light  or  common  work, 


AND  OF  OBTAINING  FRESH  SPRINGS  OF  GRACE.  607 


every  thing  in  it  is  peculiar  ;  it  is  unto  them  who  are  made 
partakers  of  it,  a  life  from  the  dead. 

3.  That  none  may  utterly  despond  under  their  decays.  When 
persons  are  awakened  by  new  convictions,  and  begin  to  feel  the 
weight  of  them,  and  how  implicitly  they  are  entangled  with 
them,  they  are  ready  to  faint,  and  even  to  despair  of  deliverance. 
But  we  see,  that  here  is  a  promise  of  deliverance  from  them  by 
pardoning  mercy,  and  also  of  such  fresh  springs  of  grace  as 
shall  cause  us  to  abound  in  holiness  and  fruitfulness.  Who  is 
it  that  is  entangled  with  corruptions  and  temptations,  that  groans 
under  a  sense  of  a  cold  lifeless  barren  frame  of  heart  ?  he  may 
take  in  spiritual  refreshment,  if  by  faith  he  can  make  application 
of  this  promise  unto  himself. 

4.  That  which  remains,  is  to  declare  the  particular  way 
whereby  in  the  exercise  of  faith,  we  may  obtain  the  fruit  of  this 
and  all  other  promises  of  the  like  nature,  unto  the  end  so  often 
proposed  ;  namely,  of  being  flourishing  and  fruitful  even  in  old 
age.  Now  supposing  a  due  attendance  unto  the  duties  mention¬ 
ed,  I  shall  give  some  directions  with  respect  unto  that  which 
gives  life,  power,  and  efficacy  unto  them  all,  and  which  will 
infallibly  bring  us  unto  the  full  enjoyment  of  this  signal  mercy  : 
and  they  are  these  that  follow. 

1.  All  our  supplies  of  grace  are  from  Jesus  Christ.  Grace  is 
declared  in  the  promises  of  the  Old  Testament,  but  the  way  of 
its  communication,  and  our  receiving  of  it,  is  revealed  unto  us 
in  the  New.  This  belongs  to  the  mystery  of  it,  that  all  grace 
is  from  Christ,  and  shall  be  in  vain  expected  any  other  way. 
He  hath  assured  us,  that  without  him  we  can  do  nothing ;  we 
can  no  more  bring  forth  fruit  than  a  branch  can  that  is  separated 
from  the  vine,  John  xv.  3 — 5.  He  is  our  head,  and  all  our 
spiritual  influences,  that  is,  divine  communication  of  grace,  are 
from  him  alone.  He  is  our  life  efficiently,  and  liveth  in  us  ef¬ 
fectively,  so  as  that  our  ability  for  vital  acts  is  from  him,  Gal. 
ii.  20.  ‘ I  am  crucified  with  Christ ;  nevertheless  I  live ;  yet 
not  1,  but  Christ  liveth  in  me  ;  and  the  life  which  I  now  live  in 
the  flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me.’  Col.  iii.  1,  2.  Are  we  then  any  of  us 
under  convictions  of  spiritual  decays  ?  or  do  we  long  for  such 


608  THE  MEANS  OF  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

renovations  of  spiritual  strength,  as  may  make  us  flourish  in 
faith,  love,  and  holiness?  we  must  know  assuredly,  that  nothing 
of  all  this  can  be  attained,  but  it  must  come  from  Jesus  Christ 
alone.  We  see  what  promises  are  made,  what  duties  are  pre¬ 
scribed  unto  us  ;  but  however  we  should  endeavour  to  apply 
ourselves  unto  the  one  or  the  other,  they  would  yield  us  no  re¬ 
lief,  unless  we  know  how  to  receive  it  from  Christ  himself. 

2.  The  only  way  of  receiving  supplies  of  spiritual  strength 
and  grace  from  Jesus  Christ,  on  our  part,  is  by  faith.  Hereby 
we  come  unto  him,  are  implanted  in  him,  abide  with  him,  so  as 
to  bring  forth  fruit.  He  dwells  in  our  hearts  by  faith,  and  he 
acts  in  us  by  faith,  and  we  live  by  faith  in  or  on  the  Son  of  God. 
This  I  suppose  will  be  granted,  that  if  we  receive  any  thing 
from  Christ,  it  must  be  by  faith,  it  must  be  in  the  exercise  of  it, 
or  in  a  way  of  believing  ;  nor  is  there  any  one  word  in  the 
Scripture,  that  gives  the  least  encouragement  to  expect  either 
grace  or  mercy  from  him  in  any  other  way,  or  by  any  other 
means. 

3.  This  faith  respects  the  person  of  Christ,  his  grace,  his 
whole  mediation,  with  all  the  effects  of  it,  and  his  glory  in  them 
all.  This  is  that  which  hath  been  so  much  insisted  on  in  the 
foregoing  discourses  as  that  it  ought  not  to  be  again  insisted  on  ; 
this  therefore  is  the  issue  of  the  whole.  A  steady  view  of  the 
glory  of  Christ,  in  his  person,  grace  and  office,  through  faith,  or 
a  constant  lively  exercise  of  faith  on  him,  according  as  he  is  re¬ 
vealed  unto  us  in  the  Scripture,  is  the  only  effectual  way  to  ob¬ 
tain  a  revival  from  under  our  spiritual  decays,  and  such  supplies 
of  grace  as  shall  make  us  flourishing  and  fruitful  even  in  old 
age.  He  that  thus  lives  by  faith  in  him,  shall  by  his  spiritual 
thriving  and  growth,  shew,  { that  the  Lord  is  upright,  that  he  is 
our  Rock,  that  there  is  no  unrighteousness  in  him/  We  may 
consider  briefly,  first,  How  this  is  testified  unto  in  the  Scripture, 
and  then  what  are  the  ways  whereby  this  grace  or  duty  will 
produce  this  effect,  and  so  put  a  close  unto  this  part  of  the  ap¬ 
plication  of  the  sacred  truth  before  declared. 

First,  This  direction  is  given  us,  Psal.  xxxiv.  5.  ‘They 
looked  unto  him,  and  were  lightened,  and  their  faces  were  not 
ashamed.’  That  it  is  Christ,  or  the  glory  of  God  in  him,  that 


THE  MEANS  OP  THE  RECOVERY  OF  SPIRITUAL  DECAYS.  609 


is  thus  looked  unto,  I  need  not  prove ;  it  will  not  be  denied. 
And  it  is  their  faith  which  is  expressed  by  their  looking  unto 
him ;  which  is  nothing  but  that  beholding  of  his  glory  which 
we  have  described  ;  for  it  is  an  act  of  trust,  arising  from  an  ap¬ 
prehension  of  who  and  what  he  is.  The  issue  or  effect  hereof 
is,  that  they  were  lightened  ;  that  is,  received  fresh  communi¬ 
cation  of  spiritual,  saving,  refreshing  light  from  him,  and  conse¬ 
quently  of  all  other  graces,  whence  their  faces  were  not  asham¬ 
ed  ;  nor  shall  we  fail  in  our  expectation  of  new  spiritual  com¬ 
munication,  in  the  exercise  of  the  same  faith.  This  is  that 
which  we  are  called  unto,  Isa.  xlv.  22.  e  Look  unto  me,  and  be 
saved,  all  ye  ends  of  the  earth.5  On  this  look  to  Christ,  on  this 
view  of  his  glory,  depends  our  whole  salvation  ;  and  therefore 
all  things  that  are  needful  thereunto,  do  so  also  ;  this  is  the  way 
whereby  we  receive  grace  and  glory.  This  is  the  direction 
given  us  by  the  Holy  Ghost  for  the  attaining  of  them.  So  is 
the  same  duty  described,  Mic.  vii.  7.  ‘  Therefore  I  will  look 
unto  the  Lord,  I  will  wait  for  the  God  of  my  salvation  ;  my 
God  will  hear  me.5  The  church  knew  not  any  other  way  of  relief, 
whatever  her  distresses  were.  A  look  unto  Christ  as  crucified, 
(and  how  glorious  he  was  therein,  hath  been  declared),  is  made 
the  cause  and  fountain  of  that  godly  sorrow,  which  is  a  spring 
unto  all  other  graces,  especially  in  those  who  have  fallen  under 
decays,  Zech.  xii.  10.  ‘  And  I  will  pour  upon  the  house  of 
David,  and  upon  the  inhabitants  of  Jerusalem,  the  spirit  of  grace 
and  of  supplications,  and  they  shall  look  upon  me  whom  they 
have  pierced,  and  they  shall  mourn  for  him,  as  one  that  mourn- 
eth  for  his  only  son,  and  shall  be  in  bitterness  for  him,  as  one 
that  is  in  bitterness  for  his  first-born.5  And  it  is  so  also  of  de¬ 
siring  strength  from  him,  to  enable  us  to  endure  all  our  trials, 
troubles  and  afflictions,  with  patience  unto  the  end,  Heb.  xii. 
2.  ‘  Looking  unto  Jesus  the  author  and  finisher  of  our  faith  ; 
who  for  the  joy  that  was  set  before  him,  endured  the  cross,  de¬ 
spising  the  shame,  and  is  set  down  at  the  right  hand  of  the  throne 
of  God.5  The  only  inquiry  remaining,  is,  How  a  constant  view 
of  the  glory  of  Christ,  will  produce  this  blessed  effect  in  us  ? 
And  it  will  do  so  several  ways, 
i.  It  will  be  affected  by  that  transforming  power  and  effica- 

77 


610  THE  MEANS  OP  THE  RECOVERY  OF  SPIRITUAL  DECAYS, 

cy,  which  this  exercise  of  faith  is  always  accompanied  withal. 
This  is  that  which  changeth  us  every  day  more  and  more 
into  the  likeness  of  Christ,  as  hath  been  at  large  before 
declared.  Herein  all  revivals  and  all  flourishings  are  contain¬ 
ed.  To  have  a  good  measure  of  conformity  unto  Christ,  is  all 
whereof  in  this  life  we  are  capable  ;  the  perfection  of  it  is  eter¬ 
nal  blessedness.  According  as  are  our  attainments  therein,  so 
is  the  thriving  and  flourishing  of  the  life  of  grace  in  us,  which 
is  that  which  is  aimed  at.  Other  ways  and  means  it  may  be 
have  failed  us,  let  us  put  this  to  the  trial ;  let  us  live  in  the 
constant  contemplation  of  the  glory  of  Christ,  and  virtue  will 
proceed  from  him  to  repair  all  our  decays,  to  renew  a  right 
spirit  within  us,  and  to  cause  us  to  abound  in  all  duties  of  obe¬ 
dience.  This  way  of  producing  these  effects,  flesh  and  blood 
will  not  reveal ;  it  looks  like  washing  in  Jordan  to  cure  a  lepro¬ 
sy  ;  but  the  life  of  faith  is  a  mystery  known  only  unto  them  in 
whom  it  is. 

2.  It  will  fix  the  soul  unto  that  object  which  is  suited  to  give 
it  delight,  complacency,  and  satisfaction.  This  in  perfection  is 
blessedness,  for  it  is  caused  by  the  eternal  vision  of  the  glory 
of  God  in  Christ  :  and  the  nearer  approaches  we  make  unto 
this  state,  the  better,  the  more  spiritual,  the  more  heavenly  is 
the  state  of  our  souls.  And  this  is  to  be  obtained  only  by  a 
constant  contemplation  of  the  glory  of  Christ,  as  hath  been  de¬ 
clared.  And  it  is  several  ways  effectual  unto  the  end  now  pro¬ 
posed.  For, 

1st,  The  most  of  our  spiritual  decays  and  barrenness  arise 
from  an  inordinate  admission  of  other  things  into  our  minds  ; 
for  these  are  they  that  weaken  grace  in  all  its  operations.  But 
when  the  mind  is  filled  with  thoughts  of  Christ  and  his  glory, 
when  the  soul  thereon  cleaves  unto  him  with  intense  affections, 
they  will  cast  out,  or  not  give  admittance  unto  those  causes  of 
spritual  weakness  and  indisposition,  Col.  iii.  1 — 5.  ‘  If  ye 

then  be  risen  with  Christ,  seek  those  things  which  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God.  Set  your  affec¬ 
tion  on  things  above,  not  on  things  on  the  earth.  For  ye  are 
dead,  and  your  life  is  hid  with  Christ  in  God.  When  Christ, 
who  is  our  life,  shall  appear,  then  shall  ye  also  appear  with  him 


AND  OP  OBTAINING  FRESH  SPRINGS  OF  GRACE.  611 


in  glory.  Mortify  therefore  your  members  which  are  upon  the 
earth  ;  fornication,  uncleanness,  inordinate  affection,  evil  con¬ 
cupiscence,  and  covetousness,  which  is  idolatry.’  Eph.  v.  8. 

4  For  ye  were  sometimes  darkness,  but  now  are  ye  light  in  the 
Lord  ;  walk  as  children  of  light.’ 

2dly.  Where  we  are  engaged  in  this  duty,  it  will  stir  up  every 
grace  unto  its  due  exercise,  which  is  that  wherein  the  spiritual 
revival  inquired  after,  doth  consist.  This  is  all  we  desire,  all 
we  long  for,  this  will  make  us  fat  and  flourishing  ;  namely,  that 
every  grace  of  the  Spirit  have  its  due  exercise  in  us,  Rom.  v.  3 
— 5.  1  And  not  only  so,  but  we  glory  in  tribulations  also,  know¬ 
ing  that  tribulation  worketh  patience  ;  and  patience,  experience  ; 
and  experience,  hope  ;  and  hope  maketh  not  ashamed,  because 
the  love  of  God  is  shed  abroad  in  our  hearts,  by  the  Holy 
Ghost  which  is  given  unto  us.’  2  Pet.  i.  5 — 8.  4  And  besides 
this,  giving  all  diligence,  add  to  your  faith,  virtue  ;  and  to  vir¬ 
tue,  knowledge  ;  and  to  knowledge,  temperance  ;  and  to  tem¬ 
perance,  patience  ;  and  to  patience,  godliness  ;  and  to  godliness, 
brotherly  kindness:  and  brotherly  kindness,  charity.  For  if 
these  things  be  in  you,  and  abound,  they  make  you  that  ye  shall 
neither  be  barren,  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ.’  Whereas,  therefore,  Christ  himself  is  the  first 
proper  adequate  object  of  all  grace,  and  all  its  exercise,  (for  it 
first  respects  him,  and  then  other  things  for  him)  when  the 
mind  is  fixed  on  him,  and  his  glory,  every  grace  will  be  in  a 
readiness  for  its  due  exercise.  And  without  this  we  shall  never 
attain  it  by  any  resolutions  or  endeavours  of  our  own,  let  us 
make  the  trial  when  we  please. 

Lastly,  This  will  assuredly  put  us  on  a  vigilant  watch,  and 
constant  conflict  against  all  the  deceitful  workings  of  sin,  against 
all  the  entrances  of  temptation,  against  all  the  ways  and  means 
of  surprisals  into  foolish  frames,  by  vain  imaginations,  which 
are  the  causes  of  our  decays.  Our  recovery  or  revival  will  not 
be  effected,  nor  a  fresh  spring  of  grace  be  obtained,  in  a  careless, 
slothful  course  of  profession.  Constant  watching,  fighting, 
contending  against  sin,  with  our  utmost  endeavour  for  an  abso¬ 
lute  conquest  over  it,  are  required  hereunto.  And  nothing  will 
so  much  excite  and  encourage  our  souls  hereunto,  as  a  constant 


G12  THE  MEANS  OF  THE  RECOVERY,  &C. 

.  / 

view  of  Christ  and  his  glory  ;  every  thing  in  him  hath  a  con¬ 
straining  power  hereunto,  as  is  known  to  ali  who  have  any  ac¬ 
quaintance  with  these  things. 


THE  END, 


DATE  DUE 


HIGHSMITH  #  45220 


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